Ecc 1:2 | KD | STEP | The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in , which commences this section, “O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain.” As at ( vid ., l.c. ) it is a question whether by “saith” is meant a future or a present utterance of God, so here and at whether “saith” designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g. , “saith,” with God as the subject, , is meant historically, and in of the present time. We understand “saith” here, as e.g. , , “Thus saith ... the king of Assyria,” of something said now, not of something said previously, since it is those presently living to whom the Solomon redivivus , and through him the author of this book, preaches the vanity of all earthly things. The old translators take “vanity of vanities” in the nominative, as if it were the predicate; but the repetition of the expression shows that it is an exclamation = O vanitatem vanitatum . The abbreviated connecting form of הבל is here not punctuated הבל, after the form חדר (חדר) and the like, but הבל, after the manner of the Aram. ground-form עבד; cf. Ewald, §32 b . Jerome read differently: In Hebraeo pro vanitate vanitatum ABAL ABALIM scriptum est, quod exceptis lxx interpretibus omnes similiter transtulerunt ἀτμὸς ἀτμἰδων sive ἀτμῶν. Hěvěl primarily signifies a breath, and still bears this meaning in post-bibl. Heb., e.g. , Schabbath 119 b : “The world exists merely for the sake of the breath of school-children” (who are the hope of the future). Breath, as the contrast of that which is firm and enduring, is the figure of that which has no support, no continuance. Regarding the superlative expression, “Vanity of vanities,” vid ., the Sol 1:1. “Vanity of vanities” is the non plus ultra of vanity, - vanity in the highest degree. The double exclamation is followed by a statement which shows it to be the result of experience. “All is vain” - the whole (of the things, namely, which present themselves to us here below for our consideration and use) is vanity.

‏ Ecclesiastes 1:2

The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in Ecc 1:2, which commences this section, “O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain.” As at Isa 40:1 (vid., l.c.) it is a question whether by “saith” is meant a future or a present utterance of God, so here and at Ecc 12:8 whether “saith” designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g., “saith,” with God as the subject, 2Sa 23:3, is meant historically, and in Isa 49:5 of the present time. We understand “saith” here, as e.g., Isa 36:4, “Thus saith ... the king of Assyria,” of something said now, not of something said previously, since it is those presently living to whom the Solomon redivivus, and through him the author of this book, preaches the vanity of all earthly things. The old translators take “vanity of vanities” in the nominative, as if it were the predicate; but the repetition of the expression shows that it is an exclamation = O vanitatem vanitatum. The abbreviated connecting form of הבל is here not punctuated הבל, after the form חדר (חדר) and the like, but הבל, after the manner of the Aram. ground-form עבד; cf. Ewald, §32 b. Jerome read differently: In Hebraeo pro vanitate vanitatum ABAL ABALIM scriptum est, quod exceptis lxx interpretibus omnes similiter transtulerunt ἀτμὸς ἀτμἰδων sive ἀτμῶν. Hěvěl primarily signifies a breath, and still bears this meaning in post-bibl. Heb., e.g., Schabbath 119 b: “The world exists merely for the sake of the breath of school-children” (who are the hope of the future). Breath, as the contrast of that which is firm and enduring, is the figure of that which has no support, no continuance. Regarding the superlative expression, “Vanity of vanities,” vid., the Sol 1:1. “Vanity of vanities” is the non plus ultra of vanity, - vanity in the highest degree. The double exclamation is followed by a statement which shows it to be the result of experience. “All is vain” - the whole (of the things, namely, which present themselves to us here below for our consideration and use) is vanity.