The Media Desk takes a look atEcclesiastes

Part Two: we do an in depth study of the book itself. Chapters 3 and 4.

Part One: About the Book and Study Index.
Part Three: A bit of Review.

Produced by TheMediaDesk, ©2026

Chapter Three
verses 1 - 8 Summary and Overview.
          And, musical interlude.

      This is mentioned in chapter 1 verse 5, as 'the progression of the seasons' in the song we'll mention, it is "turn, turn, turn". Here, the speaker extends that to human endeavors across the spectrum of experience. We'll hit the highlights, listen to the song again (see links below (the good version is the second link)), and keep going.

      to "kol" (all / whole / 'everything') 'there is' (implied) "zeman" (appointed occasion 'or' time) "way" (and) a "eth" (time / season) for "kol" (every / all) thing "chephets" (matter / purpose / 'things desired') "tachath" (under / beneath) "shamayim" (sky / heaven).

2: "yalad" (beget / bring forth / 'give birth'), "muth" (to die / to be dead), "nata" (plant / establish), "aqar" (pluck up / tear away / uproot).
3: "harag" (kill / slay / destroy), "rapha" (heal / cure / restore), "parats" (breach / disperse / spread / 'break down'), "banah" (build / construct / repair).
4: "bakah" (cry / weep), "sachaq" (laugh / mock / play / rejoice), "saphad" (mourn / lament), "raqad" ('leap for joy' / skip / dance).
5: "shalak" (throw / cast / fling) "eben" (stones), "kanas" (gather / collect / assemble) "eben" (stones), "chabaq" (embrace / clasp / hold), "rachaq" (withdraw / remove / distant) 'from' "chabaq" (embrace / clasp / hold).
6: "baqash" (seek / search), "abad" (perish / destroy / ruin), "shamar" (keep / guard / reserve), "shalak" (throw / cast / fling (same word as in 5, but without the stones)).
7: "qara" (rend / rip / tear", "taphar" (stitch / sew), "chashah" (be silent / be still / hold peace), "dabar" (speak / converse) (see note in discussion).
8: "aheb" (love), "sane" (hate / detest / be hostile), "milchamah" (war / battle / conflict), "shalom" (peace / bell-being / etc).

9 - 11 Summary and comment:
      Now the speaker returns to his wondering about the 'profit of toil'. He states that he has seen the work assigned by God to humans, that He made things "yapheh" (beautiful) in its time. God also put "olam" (eternity / everlasting / etc) in their heart and mind...
      "beli" (without / lacking) which "lo" (not) "matsa" (discover / obtain / find) a man the "maaseh" (work / accomplishment / product) of 'Elohim (God) from the "rosh" (top / head) "ad" (until) "soph" (end / rear).

      Some will make the argument that 'working for a living' or even just doing chores around the house without being paid, builds character and teaches valuable life skills. We're not sure the 'king' would see it that way. And we have textual evidence from 2 Thessalonians 3 : 10 that the Apostle Paul had another opinion.
      And now is as good as a time as any to point out that the exclusively Jewish name for GOD, in English as YHWH, is not used in the book of Ecclesiastes. Whenever HE is mentioned, it is as 'Elohim, which is used over thirty times.

12 - 13
      I "yada" (know / understand) "ayin" (nothing / is not) "towb" (good / pleasant / beneficial / etc) for them, "ki" (but) than to "samach" (rejoice / be glad) and do "towb" (good...) "chay" (life / living). And "gam" (also / indeed) "kol" (all / every) man "akal" (eat) and "shathah" (drink) and "raah" (see / saw) "towb" (good...) in "kol" (all) his "amal" (labor / toil / trouble) "mattah" (gift / reward) from 'Elohim.

      It's been two and a half chapters, but we have finally gotten to why believers should focus on doing their work and doing HIS work.

14 - 15
      I "yada" (know / understand) that "kol" (every / all) that does 'Elohim is will be "hayah" (become / exist / happen) "olam" (eternity / everlasting / forever), to it "ayin" (there is not / nothing) can be "yasaph" (added / made more) to it and "min / minne" (from / out of) it "ayin" (nothing / there is not) "gara" (diminish / taken away), and 'Elohim did it that they "yare" (fear / revere) "panim" (presence / face). That "hayah" (existed / happened) "kebar" (already / long ago) it is, and "asher" (which / that) "hayah" (exists / happens) "kebar" ('comes to be') "hayah" 'already' (exists) and 'Elohim "baqash" (requests / seeks) "radaph" (followed after).

      This passage is self explanatory. If GOD does it, it is forever, and is as if it had already been done. We cannot change it by taking anything away or adding anything to it. And while we're at it: God simply asks that we follow Him.

16 - 18 Summary and comment:
      The speaker goes on to say they looked around 'down here' and saw that the "maqom" (place / site) of "mishpat" (justice / law / etc) as well as the place of "tsedeq" (righteousness / rightness (includes: justice)) were both "resha" (wicked / evil / unjust (morally wrong)). Then he says to himself that God will judge the righteous and the wicked, for ....
      "... there is a time for every activity."
      Still talking to himself about humans he said, 'Elohim is "barar" (cleansing / purifying / purging (includes: examining)) them, that they might see the "behemah" (wild animals / beasts) they are.

      The corruption in the places that were supposed to be trustworthy is also nothing new. And later, during the period of the Greek conquest of Israel, came to a spectacular head. See our review of the "400 years of Silence" highlighted by 1 and 2 Maccabees for more. And, of course, it still goes on today, to the point where it is more surprising when they ARE trustworthy.
      As the speaker is, presumably, the king, isn't he responsible for those that sit as, to us, Justices of the Peace out in the countryside, where the final appeal is to the King, such as the dispute between the two women in the second half of chapter 3 of First Kings? If those judges are corrupt, who's to blame?
      The second place listed could well be the staff of the Temple, perhaps already under the influence of the gods that were being brought into the palace with the foreign wives Solomon was collecting as something of a hobby. See the story beginning in 1 Kings 11.
      The line that is translated that "God is testing them" is more of a process of going through a basket of fruit and He is 'selecting the good ones', as for what happens to the 'beasts', stand by.

19 Summary:
      Now he is directly comparing the lives of humans to the lives of animals. To the speaker, death is the great equalizer because they all breathe the same air. Their lives are 'vapor'.

20
      "kol" (all) "halak" (come / proceed) "el" (unto / into) "maqom" (place / location / site) "echad" (one / alone / single), "kol" (all / every) "hayah" (become / happen / to be) "min / minne" (from / out of / because of) "aphar" (dust / ashes / earth) and "kol" (all / every) "shub" (return / turn back) "el" (into / unto) "aphar" (dust / ashes / earth).

      See Genesis 3 : 19, and 18 : 27, as well as Job 4 : 19, talking about the human body, and 42 : 6 (depending on the translation, he is either IN 'dust and ashes' or he IS....), and so on.

21 - 22
      Who "yada" (knows / understands) 'if' "rauch" (spirit (also means: breath / wind)) of the "ben" (children / sons) of "adam" (humans / man) is "alah" (ascends / goes up / climbs) "maal" (above / upward), and "rauch" (spirit...) of the "behemah" (beast / animal) is "yarad" (goes down / descend) "mattah" (downward / below / beneath) "erets" (the earth / ground).

      This statement is part of the human condition.
      NOBODY knows what happens to any living thing, including humans, when it 'assumes room temperature'. All we have is our faith that WE are more than an animal having a Really bad hair day, and that our ultimate fate is different than what happened to your second grade's goldfish.

end ch 3

Chapter Four
verse 1 Summary, Overview, and Note.
      The speaker is still talking about, or maybe to, himself.
      They turn and look at all the "ashuqim" (oppression / acts of oppression) under the sun. And "hinneh" (beheld / see) the "dimah" (tears / weeping) of the "ashuqim" (oppressed) and "ayin" (nothing / none) 'to them' "nacham" (to comfort / be sorry), and from the "yad" (hand) of the oppressors is "koach" (strength / power / might (implies: 'use of force') and "ayin" (none) to them ""nacham" (to comfort...).

      He stands back and looks at the oppression going on around him.

Sidenote:
    It is worth mentioning here and now that it is quite possible, but never said, that as king he may have been responsible for this oppression, or is benefiting from it. Now, having said that, we'll say this: IF this was put together "in the style of Solomon" a few hundred years later, by somebody in Babylon (who may not have been a 'natural' Jew but was familiar with them and was collecting this material about them), as was proposed for the "Song of..." (see link below), this may be an editorial comment on the current situation of the Jews, and others, being made in a 'safe' way by stating that it was of the good king of old saying it.
      Keep that last idea in mind as we go through the next handful of verses.
we now resume the discussion already in progress
end note

2 - 3 Summary and comment:
      Then he says he "shabach" (praised / glorified) those who were "muth" (dead) "kebar" (already / long ago) "muth" (dead / 'had died') 'more than' "chay" (alive / living) 'who are still alive'. And "towb" (good / well-favored / joyful) both of them is one who yet "lo" (not) "hayah" (to be / been / come to pass), who/which "lo" (not) "raah" (seen / see) the "maaseh" (work / deeds) "ra'" (evil / bad / wicked) that is "asah" (accomplished / performed) 'under the sun'.

      Yes, 'the king' that in 2 : 17 said he hated this life, now says he envies the dead, and the ones not yet born, because of how evil the world is.
      ".... chew on that one for a moment...."

4 - 6 Summary, verses, and comment:
      He goes on to say he has seen all the hard work and skilled labor that men envy, and is vapor and grasping after the wind.
      The "kesil" (fool / dullard / 'one who is stupid') "chabaq" (clasps / holds (same word is used for 'embrace')) his "yad" (hand / hands) and "akal" (eat / eats / ate) his own "basar" (flesh / body). "towb" (good / agreeable / pleasant / etc) the "melo" (abundance / fullness (includes: satisfaction) of "kaph" ('the hollow of the hand' / palm) with "nachath" (tranquility / rest / etc) than the "melo" (abundance / fullness / etc) of two "kaph" (palms) with "amal" (labor / toil 'with sorrow') and "reuth" (striving / grasping) after the "ruach" (wind / breath / spirit).

      The king has seen the finished work that people envy. And that the fool sits idly by, 'consuming himself' (which is a good approximation of what long term stress does to the body). But then he states that it is better to have one handful with peace than two handfuls while chasing the wind.

7 - 8 Summary, verse, and comment:
      He turns and sees a vapor under the sun.
      There is "echad" (one alone / 'a single person') "ayin" (nothing / without / is not) a "sheni" (second) "gam" (even / moreover / indeed) a "ben" (son / child) or "ach" (brother / relatives) "ayin" (nothing ...) for him, and "ayin" (nothing / is not / ...) "qets" (end / conclusion / goal) to "kol" (all / every) his "amal" (labor / toil (with sorrow)) and his "ayin" (eyes / sight) "lo" (not) "saba" (satisfied / have plenty / 'to be full') with "osher" (wealth / riches) and 'he does not ask for' who he is "amal" (laboring) and "chaser" ('going without' / 'being in need') my "nephesh" (soul / inner self) of "towb" (good / pleasant...), also this is vapor and a "inyan" (matter / task / concern) of "ra'" (evil / wicked / bad).

      This is simply an observation. A man who works only for himself is seldom satisfied in the end. All his labor and depriving himself for sake of his work leaves him empty.

9 - 12 Summary and comment:
      This verse is a bit odd given the overall context of the ... entire book.
      The speaker says two are better than 'the other' one because for them, they get a better wage. In most places, two workers will get twice whatever is paid to one.
      Then he goes on to talk about how if one falls, the other one can help them up. Then he says 'woe to the one who falls without another....'.
      Then he talks about sleeping together for warmth, and two together can stand better against someone who intends to overpower them. And then he adds an old folk proverb....
      a "chut" (cord / line) "shalash" (in three parts (implies three lines wrapped / braided together)) "lo" (not) "meherah" (hastely / quickly) "nathaq" (break / snapped / etc).

      This passage almost has the flavor of being added later. Perhaps as a footnote or afterthought by the teacher himself, or maybe a later scribe. It also seems to contradict what has been said before about there is no advantage to working. If you take the passage about the lone workman being empty after his labor, and then skip directly to the next verse about the poor wise youth and an old foolish king, it works.
      The 'cord of three strands' has become an icon of its own, regardless of the passage leading into it. Which, to be fair, has also been used outside of the book. You can still see the binding of a couple being married with a cord of three woven lines, and then the minister will tell them that they are two of the strands, the third being GOD. Was that what the original writer of Ecclesiastes was talking about? Nobody knows, but we hope so.

13 - 14
      "towb" (better / more agreeable / more pleasant / etc) "yeled" (child / youth (implies a male)) "mishken" (poor / needy / indigent) and "chakam" (wise / skillful / learned) than a "melek" (king / ruler) "zaqen" (old / aged) and "kesil" (foolish / stupid / dull) who "lo" (not) "yada" (understands / perceives / acknowledges) "zahar" (warning / admonish / caution (includes idea of 'enlightening')) "od" (again / still / yet / etc).
      For from the "bayith" (house / dwelling / household) of "asar" (imprison / restraint / bound) to become king, for even that "malkuth" (kingdom / dominion) he was "yalad" (brought forth / 'born') "rush" (poor / lacking / in want).

      One has to wonder that, if Solomon himself was dictating this, did he realize that he was becoming the old foolish king? Remember, the 'wisest man ever' ended up bowing down to idols.
      Of course, now, the 'king from a line of slaves that was born a pauper' is seen as a reference to Christ. Which it is.

Tangent:
      This is one of the reasons the Desk enjoys doing this level of research, and, we may add, as the idea was just discussed a few verses ago, it does so without pay. In any case, we do it. And here is an example of why.
      Verse fourteen mentions that the king came from the 'house of bondage', implying he had been a slave, or, perhaps, a prisoner for some reason. Who then ended up king.
      There are several real world examples of a slave, or the equivalent, ending up ruling. We'll pick two from the same famous city. One was in 193 AD when Publius Helvius Pertinax, who had been born to a recently freed slave, went from being a teacher (all puns at no extra charge) to being the Emperor of Rome for a short time.
      Another that was known to have been born a slave and got a better job was named Carpophorus. After some bad business decisions, and an escape attempt, he was sent to the mines. Freed by a later emperor, he went back to Rome and got another job, running the Christian cemetery. And some higher ups noticed, and .... one thing led to another, and in 217, the members of the church in Rome elected him their bishop as Callistus I, later called 'pope'. He is now considered the patron saint of cemetery workers.
      There are others, but those will do for now. See links below for those references.
end tangent:

We were not kidding earlier when we said the speaker was in the middle of a serious round of depression.

Outside resources:

Interlinear: Hebrew - English https://biblehub.com/interlinear/ecclesiastes/1.htm

Compare Bible Verses in All Translations https://www.biblestudytools.com/ecclesiastes/

References from above linked below

      Pete Seeger wrote one line, and another word that is repeated multiple times, indicating the cycle of the seasons and years that repeat, which is mentioned in chapter 1 beginning about verse 5 of our book. The rest of the lyrics were 'borrowed' from Ecclesiastes 3, which was attributed as the source on the record and most copies of the sheet music. Also, some of the wording is a bit different from the 1611, besides the removal of the line about 'a time to be silent', but, we have to remember, Mr. Seeger was writing it to be sung, in English, accompanied, in his case, by guitar.
This is an original recording of the song, possibly from 1963, or so, by the Grammy Award winning songwriter and folk singer Pete Seeger (1919 - 2014):
https://www.youtube.com/watch?v=ImZnbqYYRpU
(this recording also proves that some people can write a good song, but singing it is another matter.)
The version that hit number one in several countries:
"The Byrds 'Turn! Turn! Turn!' on The Ed Sullivan Show, December 12, 1965" https://www.youtube.com/watch?v=W3xgcmIS3YU

The lyrics: "Turn, turn, turn" https://genius.com/The-byrds-turn-turn-turn-to-everything-there-is-a-season-lyrics

"Publius Helvius Pertinax was born at Alba Pompeia in Liguria in AD 126. His father was a freed slave who allegedly named his son Pertinax to commemorate his own perseverance in the timber or wool trade..." https://roman-empire.net/people/pertinax

"Callistus: Slave Becomes Pope" https://vhoagland.com/2025/10/14/slave-becomes-pope/

The Media Desk takes a look at: the Song of Solomon https://themediadesk.com/newfiles7/sosintro.htm

Ecclesiastes: Part One: About the Book and Study Index.
Part Three: A bit of Review.

NOTE: The Bible Study Lesson presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.

http://centralparkchurchofchrist.org