This verse presents the translator with some difficulties, because the meaning of the first line and its logical connection with what follows may not be apparent at first. However, the verse has a clear structure: a general statement in the first line followed by three parallel illustrations. Understanding this structure will help us translate the thought, especially when we remember that verses 5-8 illustrate verse 4a, with its theme of the recurring or repeated cycles in nature.

All things are full of weariness: this is the introduction and general statement. We have several difficulties here. One is to determine whether to translate things as “words” or “matters.” Both are possible. If the three examples from verses 5-7 are the basis for the summary here, and if the following three phrases in this verse are to illustrate it further, then “things” is quite adequate. Qoheleth is drawing a principle from the many examples given. The phrase full of weariness translates a simple participle or adjective that describes these “things.” What the participle stresses is the effort required to do something (see 12.12). In this sense it fits in with the idea of the sun hurrying back through the night so as to be in time to begin the next morning’s work. The Hebrew term can mean “weary,” but this meaning is not certain, nor is it the only meaning the term can have. It describes toil or hard work and all that we can gain from such work. It certainly makes us think of something strenuous, but the interpretation that it causes “weariness” to the rivers and wind is not really appropriate. Here it refers to the endless, ceaseless repetition in nature. It is unfortunate that the word is given such a negative flavor in most translations, for the word itself is neutral. A more appropriate rendering is “Everything goes on endlessly [or, ceaselessly].”

Three parallel phrases follow to illustrate the introductory statement. If they are set out in parallel fashion, then we see their relationship better.

A man cannot utter it: literally “a man cannot speak.” The verb utter has no object, so help is needed in fixing its meaning. This is possible as we look at the following illustrations, which refer to the eye and ear. The eye is not satisfied means that there is no way that we can actually “fill up” our eyes. It does not mean that what the eye sees will never give it pleasure and satisfaction. It means, rather, that the eye can always see things as long as we keep it open to look at them. In the same way the ear can always hear things. It does not get “filled up” so that it cannot hear anything more. The eye and ear are not like containers that can only hold a limited amount. In this sense they are just like the sea—always able to take in more. Now, looking back at the example about human speech, Qoheleth reminds his readers that speech is also without limits. We can always keep speaking.

The structure of a passage is an important aid in our interpretation and therefore in our translation. In this case, if we set out the structure of the verse to match the translation, the message can be grasped more quickly. Models for reference can be:

• Everything goes on endlessly;
a person can never say all that can be said;
an eye can never be filled by what it sees;
an ear can never be filled by what it hears.

• Things continue on without end.
There is no end to what a person can say.
There is no end to what the eye can see.
There is no end to what the ear can hear.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Ecclesiates. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .