Ecclesiastes

In verse 1, we observe: 1. The identity of the author, who refers to himself as Solomon. This does not necessarily mean that Solomon, the son of David, is the actual author of the work; it is a literary device used to give the text importance and place it within biblical wisdom (cf. 1 Kgs 5:9-14). 2. The term “discourse” or “words,” which, although it can have a general meaning, echoes the beginning of prophetic speeches (Jr 1:1; Prov 30:1). 3. The framework of the book. Verse 2 includes the recurring refrain that will be repeated in various forms until it concludes the work (12:8).
“Pure illusion” translates to “vanity of vanities,” meaning “the great vanity” or “the great illusion”; it is a superlative, similar to how “song of songs” means “the great song.” It pertains to human fragility. It does not refer to everything in heaven and earth but to life’s activities, the illusory nature of things, and the disappointment they bring to humans.
Qohelet, the Hebrew name for Ecclesiastes, symbolizes someone who has experienced everything in life: wealth, wisdom, and more. Ultimately, when it’s time to enjoy the results of his years, he concludes that everything is “pure illusion.” Is it possible for a believer to feel this way? Even more surprising is that, despite this feeling, his faith remains steady. This is undoubtedly the most important lesson to learn from the work.

At the start of this section, a question is asked not to be answered but to highlight the key words or phrases in the book that were already hinted at in previous verses: 1. “Profit”: the word originally means profit in trade; it is repeated 13 times throughout the work. 2. “Efforts”: this refers to the hard side of life, meaning tiring work (cf. Dt 26:7); it appears 33 times in the book. 3. “Under the sun”: refers to what belongs to human experience and the meaning of life. It is equivalent to “during your lifetime” (Ecl 11:8), and this phrase is not found anywhere else in the Bible.
The theme of observing everyday life is then developed: everything is a cycle of coming and going without anything being truly new. It appears to be divided into two parts (4-7; 8-11) by a question that already contains its own answer. The first part covers generations, the cycle of the sun— which, for the ancients, was seen as a flat disc revolving around the Earth— the aimless turns of the wind, and the constant flow of rivers. It then shifts focus to historical events in general.
Qohelet diverges from traditional wisdom from the start, where humans could know all things and express them (Is 42:9; Jr 31:22, 31; Ezk 11:19; 36:26), and also separates from those who, forgetting the past (Sir 44:8f; 1 Kgs 10:4f; 5:9f), believed that modernity was the same as progress. It does not suggest that everything is an eternal pessimistic cycle but instead highlights life’s monotony and the fact that the essentials have already been achieved.
The reflection takes shape. The conviction that everything is “pure illusion” becomes clear to the author in that nothing in human experience is extraordinary. Sooner or later, events repeat themselves, whether natural, social, or of another kind.

This section is connected to the following one: the first describes the double experiment that Qohelet intentionally conducts, and the next one explains his evaluation. It is presented as if it were a testament of Solomon, a symbol of wisdom and grandeur (1 Kgs 5:9-14), who at the end of his life reaps the results of his efforts.
First experiment: the experience of everything done under the sun (1:12-18). It differentiates between human activities (1:13-15) and those of wisdom (1:16-18), though their outcomes are the same: “pure illusion” and “trying to catch the wind.” What does this mean for Qohelet? First, that God has given humans the difficult task of various labors—the word used is “inyan,” which appears only in this book. Second, that all of these are, in essence, “chasing the wind.” Third, the wisdom Kohelet has gained through this exploration is also futile, again “chasing the wind.” Verses 15 and 18 are popular proverbs from that time that express this same idea—a similar reflection is found in the famous “Epic of Gilgamesh,” an ancient text from a neighboring culture of Israel.
Second experiment: enjoyment and joy (2:1-10). The works of a prominent Jerusalem lord in agriculture, commerce, and courtly life are described (Gn 9:20; 1 Kgs 10:12; 11:1-3; 21:1; Is 5:1-3). The author shows the end of a wealthy life with irony: “that was the reward—in Hebrew, ‘jélek’ indicates transience—for my labors.” Similar signs of this pessimism are also seen in ancient Mesopotamian and Egyptian writings.
Work or an easy life, for the wise Qohelet, is all the same. What one reaps is toil. Believing readers do not need to end their reflection here. Qohelet offers an intriguing clue: we must put our heart into what, or rather, into Who makes the burden bearable! (Mt 11:29f).