“Futility of futilities,”
The phrase "futility of futilities" is a superlative expression, emphasizing the utmost degree of futility. This mirrors the Hebrew literary style of using repetition for emphasis, similar to "Holy of Holies" or "Song of Songs." The term "futility" (often translated as "vanity" or "meaninglessness") is derived from the Hebrew word "hevel," which can mean vapor or breath, suggesting something transient and insubstantial. This reflects the fleeting nature of human endeavors and life itself, a theme prevalent throughout Ecclesiastes. The use of this phrase sets the tone for the book, which explores the limitations of human wisdom and the temporary nature of worldly pursuits.

says the Teacher,
The "Teacher" (Hebrew "Qoheleth") is traditionally understood to be Solomon, the son of David, king of Israel, known for his wisdom. The term "Teacher" implies one who gathers or assembles, possibly referring to someone who gathers people to impart wisdom. Solomon's reign was marked by peace and prosperity, allowing him the opportunity to explore philosophical and existential questions. His position and experiences lend authority to his reflections on the futility of life. The Teacher's role is to guide the reader through a contemplation of life's purpose and the pursuit of meaning beyond earthly achievements.

“futility of futilities!
The repetition of "futility of futilities" underscores the pervasive nature of the theme. It suggests that not only are individual pursuits futile, but the entirety of human experience is marked by futility. This echoes the sentiment found in other wisdom literature, such as Job and Proverbs, where the limitations of human understanding and the unpredictability of life are acknowledged. The phrase invites readers to consider the broader implications of their actions and the ultimate purpose of life under the sun.

Everything is futile!”
The declaration that "everything is futile" extends the concept of futility to all aspects of life. This includes wealth, pleasure, work, and wisdom, all of which are explored in the subsequent chapters of Ecclesiastes. The Teacher's conclusion challenges the reader to look beyond the temporal and seek meaning in the eternal. This perspective is consistent with the biblical narrative that emphasizes the transient nature of the world and the enduring significance of a relationship with God. The New Testament echoes this sentiment, as seen in passages like James 4:14, which compares life to a mist that appears briefly and then vanishes. The futility described here points to the need for divine intervention and the hope found in Jesus Christ, who offers eternal life and purpose beyond the temporal.

1. The Teacher (Qoheleth)
Traditionally understood to be Solomon, the son of David and king of Israel, who is attributed as the author of Ecclesiastes. He is known for his wisdom and wealth, and he reflects on the meaning of life in this book.

2. Israel
The nation over which Solomon reigned. It serves as the backdrop for the reflections and teachings found in Ecclesiastes.

3. Jerusalem
The capital city of Israel and the center of worship and governance during Solomon's reign. It is where Solomon's reflections would have been most directly experienced and shared.Understanding Futility
The Hebrew word "hebel" (translated as "futility" or "vanity") suggests a breath or vapor, emphasizing the transient and elusive nature of worldly pursuits.

Perspective on Life
Recognize that earthly achievements and possessions are temporary and cannot provide ultimate fulfillment or meaning.

Eternal Focus
Encourage believers to focus on eternal values and the kingdom of God, rather than being consumed by the temporary concerns of this world.

Contentment in Christ
True contentment and purpose are found in a relationship with Jesus Christ, who offers eternal life and hope beyond the futility of this world.

Wisdom in Priorities
Use the wisdom of Ecclesiastes to evaluate personal priorities and ensure they align with God's will and eternal purposes.(2) Vanity of vanities.--This verse strikes the key-note of the whole work. In using this expression we mean to indicate the opinion that the unity of the book is rather that of a musical composition than of a philosophical treatise. A leading theme is given out and followed for a time. Episodes are introduced, not perhaps logically connected with the original subject, but treated in harmony with it, and leading back to the original theme which is never lost sight of, and with which the composition comes to a close (Ecclesiastes 12:8).

The word translated "vanity" (which occurs thirty-seven times in this book, and only thirty-three times in all the rest of the Old Testament) in its primary meaning denotes breath or vapour, and is so translated here in some of the Greek versions (comp. James 4:4); so in Isaiah 57:13. It is the same word as the proper name Abel, on which see Note on Genesis 4:2. It is frequently applied in Scripture to the follies of heathenism (Jeremiah 14:22, &c), and also to the whole estate of men (Psalm 39:5-6; Psalm 62:9; Psalm 144:4). The translation "vanity" is that of the LXX. We may reasonably believe that St. Paul (Romans 8:20) had this key-note of Ecclesiastes in his mind. . . .

Verses 2-11. - PROLOGUE. The vanity of all human and mundane things, and the oppressive monotony of their continued recurrence. Verse 2. - Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity (comp. Ecclesiastes 12:8). "Vanity" is hebel, which means "breath," and is used metaphorically of anything transitory, frail, unsatisfying. We have it in the proper name Abel, an appropriate designation of the youth whose life was cut short by a brother's murderous hand. "Vanity of vanities," like "heaven of heavens" (1 Kings 8:27), "song of songs" (Song of Solomon 1:1), etc., is equivalent to a superlative, "most utterly vain." It is here an exclamation, and is to be regarded as the key-note of the whole subsequent treatise, which is merely the development of this text. Septuagint, ματαιότης ματαιοτήτων; other Greek translators, ἀτμὶς ἀτμίδων, "vapor of vapors." For "saith" the Vulgate gives dixit; the Septuagint, εϊπεν; but as there is no reference to any previous utterance of the Preacher, the present is more suitable here. In affirming that "all is vanity," the writer is referring to human and mundane things, and directs not his view beyond such phenomena. Such reflection is common in sacred and profane writings alike; such experience is universal (comp. Genesis 47:9; Psalm 39:5-7; Psalm 90:3-10; James 3:14). "Pulvis et umbra sumus," says Horace ('Carm.,' 4:7. 16. "O curas hominum! O quantum est in rebus inane!" (Persius, 'Sat.,' 1:1). If Dean Plumptre is correct in contending that the Book of Wisdom was written to rectify the deductions which might be drawn from Koheleth, we may contrast the caution of the apocryphal writer, who predicates vanity, not of all things, but only of the hope of the ungodly, which he likens to dust, froth, and smoke (see Wisd. 2:1, etc.; 5:14). St. Paul (Romans 8:20) seems to have had Ecclesiastes in mind when he spoke of the creation being subjected to vanity (τῇ ματαιότητι), as a consequence of the fall of man, not to be remedied till the final restitution of all things. "But a man will say, If all things are vain and vanity, wherefore were they made? If they are God's works, how are they vain? But it is not the works of God which he calls vain. God forbid! The heaven is not vain; the earth is not vain: God forbid! Nor the sun, nor the moon, nor the stars, nor our own body. No; all these are very good. But what is vain? Man's works, pomp, and vain-glory. These came not from the hand of God, but are of our own creating. And they are vain because they have no useful end That is called vain which is expected indeed to possess value, yet possesses it not; that which men call empty, as when they speak of 'empty hopes,' and that which is fruitless. And generally that is called vain which is of no use. Let us see, then, whether all human things are not of this sort" (St. Chrysostom, 'Hem. 12. in Ephes.').

Parallel Commentaries ...


“Futility
הֲבֵ֤ל (hă·ḇêl)
Noun - masculine singular construct
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

of futilities,”
הֲבָלִים֙ (hă·ḇā·lîm)
Noun - masculine plural
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

says
אָמַ֣ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

the Teacher,
קֹהֶ֔לֶת (qō·he·leṯ)
Noun - masculine singular
Strong's 6953: Preacher -- 'a collector (of sentences)', 'a preacher', a son of David

“futility
הֲבֵ֥ל (hă·ḇêl)
Noun - masculine singular construct
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

of futilities!
הֲבָלִ֖ים (hă·ḇā·lîm)
Noun - masculine plural
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

Everything
הַכֹּ֥ל (hak·kōl)
Article | Noun - masculine singular
Strong's 3605: The whole, all, any, every

is futile!”
הָֽבֶל׃ (hā·ḇel)
Noun - masculine singular
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory


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OT Poetry: Ecclesiastes 1:2 Vanity of vanities says the Preacher (Ecclesiast. Ec Ecc Eccles.)