Prediger 2:20

"Then I turned to give up my heart on account of = to despair of all the labour with which I wearied myself under the sun." As at Sa1 22:17., Sol 2:17; Jer 41:14, סבב has here the intrans. meaning, to turn about (lxx ἐπέστρεψα = ἐπεστρεψάμην). Hitzig remarks that פנה and שוב signify, "to turn round in order to see," and סבב, on the contrary, "to turn round in order to do." But פנה can also mean, "to turn round in order to do," e.g., Lev 26:9; and סבב, "to turn in order to examine more narrowly," Ecc 7:25. The distinction lies in this, that פנה signifies a clear turning round; סבב, a turning away from one thing to another, a turning in the direction of something new that presents itself (Ecc 4:1, Ecc 4:7; Ecc 9:11). The phrase, יאשׁ את־בלבּו, (Note: With Pathach under the yod in the text in Biblia Rabb. and the note ל Thus also in the ms. Parva Masora, and e.g., Cod. P.) closely corresponds to the Lat. despondet animum, he gives up his spirits, lets them sink, i.e., he despairs. The old language knows only נואשׁ, to give oneself up, i.e., to give up hope in regard to anything; and נואשׁ, given up, having no prospect, in despair. The Talm., however, uses along with nithyāēsh (vid., p. 638) not only noǎsh, but also יאשׁ, in the sense of despair, or the giving up of all hope (subst. יאוּשׁ), Meza 21b, from which it is at once evident that יאשׁ, is not to be thought of as causative (like the Arab. ajjasa and aiasa), but as simply transitive, with which, after the passage before us, לבו is to be thought of as connected. He turned round to give up all heart. He had no more any heart to labour.

Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense (Ecc 2:1-11). II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy (Ecc 2:12-16). III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, "it is vanity and vexation of spirit," (Ecc 2:17-23), and that, if there be any good in it, it is only to those that sit loose to it (Ecc 2:24-26).