Vanity of vanities. — This verse strikes the key-note of the whole work. In using this expression we mean to indicate the opinion that the unity of the book is rather that of a musical composition than of a philosophical treatise. A leading theme is given out and followed for a time. Episodes are introduced, not perhaps logically connected with the original subject, but treated in harmony with it, and leading back to the original theme which is never lost sight of, and with which the composition comes to a close (Ecclesiastes 12:8).
The word translated “vanity” (which occurs thirty-seven times in this book, and only thirty-three times in all the rest of the Old Testament) in its primary meaning denotes breath or vapour, and is so translated here in some of the Greek versions (comp. James 4:4); so in Isaiah 57:13. It is the same word as the proper name Abel, on which see Note on Genesis 4:2. It is frequently applied in Scripture to the follies of heathenism (Jeremiah 14:22, &c), and also to the whole estate of men (Psalms 39:5-6; Psalms 62:9; Psalms 144:4). The translation “vanity” is that of the LXX. We may reasonably believe that St. Paul (Romans 8:20) had this key-note of Ecclesiastes in his mind.
“Vanity of vanities” is a common Hebrew superlative, as in the phrases “Heaven of heavens,” “Song of songs,” “Holy of holies,” “Lamentation of lamentations” (Micah 2:4, margin).
Saith the Preacher. — Heb., said. The Hebrew constantly employs the preterite when English usage requires the present or perfect. In the case of a message the point of time contemplated in Hebrew is that of the giving, not the delivery, of the message. So “Thus said Benhadad,” “Thus said the Lord” (1 Kings 20:2; 1 Kings 20:5; 1 Kings 20:13 and passim) are rightly translated by the present in our version. In the present case this formula is one which might conceivably be employed if the words of Kohéleth were written down by himself; yet it certainly rather suggests that we have here these words as written down by another.