Екклесиаст 2:24

"There is nothing better among men, than that one eat and drink, and that he should pamper his soul by his labour: this also have I seen, that it is in the hand of God." The lxx, as well as the other Greek transl., and Jerome, had before them the words באדם שיאכל. The former translates: "Man has not the good which he shall eat and drink," i.e., also this that he eats ... is for him no true good; but the direct contrary of this is what Koheleth says. Jerome seeks to bring the thought which the text presents into the right track, by using the form of a question: nonne melius est comedere ...; against this Ecc 3:12, Ecc 3:22; Ecc 8:15, are not to be cited where טוב אין stands in the dependent sentence; the thought is not thus to be improved; its form is not this, for טוב rof ,siht, beginning a sentence, is never interrog., but affirm.; thus טוב אין is not = הלא טוב, but is a negative statement. It is above all doubt, that instead of שׁיּ בּאדם we must read בּאדם משּׁיּ, after Ecc 3:12, Ecc 3:22; Ecc 8:15; for, as at Job 33:17, the initial letter mem after the terminal mem has dropped out. Codd. of the lxx have accordingly corrected ὃ into πλὴν ὃ or εἰ μὴ ὃ (thus the Compl. Ald.), and the Syr. and Targ. render ש here by אלא דּ and אלהן דּ unless that he eat; Jerome also has non est bonum homini nisi quod in his Comm.; only the Venet. seeks to accommodate itself to the traditional text. Besides, only מ is to be inserted, not אם כי; for the phrase לאכל אם כי is used, but not כי אם ס. Instead of ba-a-da-m, the form la-a-da-m would be more agreeable, as at Ecc 6:12; Ecc 8:15. Hitzig remarks, without proof, that bāādām is in accordance with later grammatical forms, which admit ב = "for" before the object. ב, Ecc 10:17, is neither prep. of the object, nor is ἐν, Sir.…

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).

2:24-26 Though life “under the sun” (1:3) is like a vapor (2:23, “meaningless”), we should enjoy God’s good gifts of food, work, and wisdom. 2:24 pleasures are from . . . God: No one should discount God’s gifts, including the basic enjoyment of food and work. If God did not give them, they would not be available. We can be thankful and satisfied.