This verse consists of two parts, a statement claiming that Qoheleth examined all the various kinds of things that people do, and the conclusion he reached based on that observation.

The introductory phrase I have seen is one that Qoheleth uses often (as in 1.17; 2.13; 3.10, 16; 4.1). It is an important signal to the reader, because it shows that what follows is Qoheleth’s conclusion based on his observations. In this case what he saw is expressed in a way parallel to verse 13a. Almost certainly Qoheleth has deliberately chosen this parallel form of expression to emphasize not only that he tried to examine everything, but that he actually did so.

Everything should be translated in the same way as “all” in verse 13a, to indicate the link between the two verses.

The clause that is done is not passive in Hebrew. It says literally “all the deeds they do.” The subject here is “people” in the general sense. We can say “all that people do.”

Under the sun is the same phrase as in verse 3 and is parallel to “under the heaven” of verse 13.

Models for translation of the first half of the verse: “I have observed all the kinds of things people do on earth” or “I have seen all the things done in this world.”

And behold, all is vanity and a striving after wind: the introductory and behold reproduces the Hebrew hinneh, “Look!” This is an important word in Hebrew because it often draws special attention to what follows. Here we meet it for the first time in Qoheleth, and it signals something important he wants to say. Translators will know what “attention-getting” word is appropriate in their language. Some languages may use a particle to mark the verb or the sentence itself as being particularly emphatic.

What then did Qoheleth see? He saw (and concluded) that all is vanity and a striving after wind. We have already met the “All is vanity” theme in verse 2. The associated phrase, a striving after wind, uses interesting picture language. To strive after or to chase an object like the wind suggests attempting something that can never be achieved no matter how hard we try. It describes something that is impossible, something that is beyond human power. Almost universally this is how the phrase has been translated. Because the phrase is used so often (for instance, 2.11, 17, 22, 26; 4.6, 16; 6.9), it is vital that we understand it and its role in illustrating the meaning of the “vanity” theme. “Chasing after the wind” is not the only possible translation of the phrase, and this is why there is a footnote in Revised Standard Version/New Revised Standard Version. The footnote shows that “feeding on wind” is another possible translation. The need for the footnote arises because the verbal root has several possible meanings. Thus a choice has to be made. It seems most likely that the verb in question is the one that describes the work of the shepherd (raʿah). So Qoheleth is saying here that, having seen what people are doing in the world, he concluded that all such activity is like trying to “shepherd the wind.” The idiom describes something impossible to achieve.

The next question then is, What does this phrase describe? Does it describe what people are doing? Does it mean that people are trying to do things that they cannot achieve? Or does it describe Qoheleth’s own feelings about the situation? From what we have seen in verse 2 and our understanding of its function, it seems likely that Qoheleth uses this idiom about the wind to tell us what his personal response was to the situation he observed. So he concludes that the task of understanding human experience is like trying to shepherd the wind, telling it where to blow. Human beings can never expect to control the wind and what it does, and in the same way we can never expect to understand all that happens in this world. This interpretation of the idiom fits with the meaning of “vanity” which we have discussed above. Both phrases in verse 14 speak of the puzzle or mystery of human life and action, which our limited human minds can never expect to understand fully.

A model for translation of the second half of the verse may be “Look, [I’m telling you!] everything is difficult to understand. It’s as hard as telling the wind where to blow.”

The interpretation of the text and therefore the translation suggested here is a little different from the one found in many translations. Rather than giving a negative view of life, we believe the sage is arguing that life is so complex that it is beyond our ability to fully understand it. Qoheleth will provide much more evidence for this in the rest of the book to follow. Verse 15 will help us see what he means even more clearly.

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 .