Determining the definition of the word hebel is key to understanding and interpreting the book of Ecclesiastes. The following brief analysis argues for a uniform translation of the term. Substantive support for a uniform translation will draw from three directions: the summary introduction, the contextual options, and the purpose of the book of Ecclesiastes.
It is important to acknowledge that a multivalent view is not out of the question. Certain scholars have asserted that hebel has multiple senses. Choon-Leong Seow suggests that the term can mean ephemerality, of little consequence, and also incomprehensible, while Douglas Miller contends that hebel is used as a symbol to mean insubstantiality, transience, and foulness.[1]
Ecclesiastes
Alternatively, other scholars suggest a single meaning for hebel. Craig Bartholomew explains that if hebel suggests that meaning and value cannot be grasped, then enigmatic or incomprehensible must be the definition.[2] In light of Bartholomew’s observation, metaphorical language like the word “wind” has also been suggested since the substance cannot be grasped. Furthermore, Kimmo Huovila and Dan Lioy identify four other options that scholars have used uniformly to translate hebel: absurd, temporary, worthless or meaningless, and futile but not worthless.[3] Interestingly, Eugene Peterson confidently asserts that the meaning of hebel shifts with context while, ironically, uniformly translating the term “smoke” in The Message.[4]
The introduction of the book argues that hebel should be uniformly translated. Ecclesiastes 1:14 states, “I have seen everything that is done under the sun, and behold, all is hebel and a striving after wind.”[5] If all or everything is hebel and the term has multiple definitions, then everything is many things. Fox addresses the challenge by stating that if “X is transitory; Y is futile; Z is trivial,” then “all is hebel” becomes meaningless.[6] Fox’s conclusion that the logic leads to meaninglessness may be too strong. However, in light of Ecclesiastes 1:14, instead of suggesting different definitions for different contexts, the multivalent interpreter would be required to prove that each of the 38 instances of hebel meant many things within different contexts, a difficult task indeed. In sum, the author’s summation of the book with the word hebel argues against the multivalent view.
Many of the terms used to uniformly define hebel lack coherence. Bartholomew’s definition, enigmatic, as something that cannot be grasped certainly allows for maximum ambiguity. However, the ambiguity is the problem. If the term is puzzling or perplexing or, in some way, undefinable, then defining the term as undefinable does not add much value. Additionally, in light of Ecclesiastes 11:10, Eric Ortlund argues that hebel cannot uniformly mean meaningless since “meaningless of life cannot count as a reason to enjoy it.”[7] Furthermore, Huovila and Lioy suggest that defining hebel as absurdity is difficult to support since it relies on both an objective situation and a subjective evaluation, which is often not evident within the context of Ecclesiastes.[8] Finally, Huovila and Lioy are convinced that hebel means futile without implying worthlessness, which has much to offer.[9] The problem is not that the term futility does not provide insight, it is that futility goes too far. Ecclesiastes 2 asserts that toil or work is hebel. However, Ecclesiastes 5:19 exhorts the reader to rejoice in his work or toil because it is a gift of God. If hebel means futile, then the author is calling readers to rejoice in a gift given by God that is futile, an unlikely possibility.
Attempting to solely use the book of Ecclesiastes to define hebel provides its own limitations; thus, pulling from external usages may assist. According to Ortlund, the term is not nearly as ambiguous outside of Qohelet where it takes on three senses: “first, breath, and, by extension, something fleeting or impermanent; second, by natural extension, something in vain, pointless, empty or deceitful; third, idols.”[10] Although the term has three senses, all of the distinct meanings outside of Ecclesiastes have one thing in common: lack. Larry Crabb contends that people have one overarching need in life, personal worth, which requires two distinct inputs: significance and security.[11] Humanity lacks significance and security, and many spend their entire lives attempting to satisfy the inputs to fulfill the ultimate need of personal worth to no avail. Some attempt to find significance and security in education (Eccl 1:18), some in pleasure (2:1-3), some in elicit affairs (2:8), some in prosperity (2:9-10), some in hard work (2:11), some in accomplishments (2:18-19), some in wisdom (2:26), and some in money (5:8-17). None of these possibilities fit nicely into most uniform scholarly definitions. None of these “blessings” are a priori enigmatic, absurd, worthless, or futile, and wisdom is not temporary (Prov 8:22-31). Furthermore, none of these potential blessings require a negative connotation. In fact, the book of Proverbs exhorts readers to work hard and welcome prosperity (Prov 14:23-24); thus, to suggest these qualities are absurd or futile misses the mark. Furthermore, significance and security are also unavailable through the deployment of evil activities, such as violence and oppression, and even attempts to eradicate these problems built into the world after the Fall does not satisfy the significance and security that humanity desperately longs for in life (Eccl 4:1-3). In other words, attempting to satisfy the longings of security and significance by eradicating evil is as elusive as using evil to find one’s significance and security.
It is now time to refer back to the introduction: “I have seen everything that is done under the sun, and behold, all is hebel and a striving after wind” (Eccl 1:14). Two important observations are in order. First, the “all” that is hebel refers to activities under the sun meaning human activities in the world. In other words, God is not hebel, God’s divine purposes are not hebel, and God’s divine actions are not hebel. Second, everything under the sun, everything not divine, everything that humanity uses to find security and significance is hebel. In sum, absolutely everything under the sun, good or evil, that humanity uses to fill the empty buckets of security and significance is lacking: it is hebel. Absolutely everything is lacking except God: God lacks the lack. Accordingly, the author of Ecclesiastes begs the reader to turn their eyes toward God for significance and security that feeds personal worth, the unrelenting need of every human being (Eccl 5:19-20). The only viable option is to fear God, stand in awe of one’s creator, and obey the One who lacks the lack (Eccl 12:13). It is here where Ecclesiastes points to the gospel of Jesus Christ. Upon reading Ecclesiastes, the ancient reader could not help but realize that something was lacking, and any and all efforts to fill what was lacking lacked the ability to accomplish the task. The task of filling the lack could only be accomplished through the work of Christ. The only place where security and significance are found, and thus, the only place where the ultimate need of personal worth is fulfilled is in Christ, “For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority” (Col 2:9-10).
_______________________________________
[1] See Choon-Leong Seow, Ecclesiastes, vol. 18C, The Anchor Yale Bible Commentaries (New York: Doubleday, 1997), 102. See also Douglas B. Miller, Symbol and Rhetoric in Ecclesiastes: The Place of Hebel in Qohelet’s Work (Atlanta: Society of Biblical Literature, 2002), 15.
[2] Craig G. Bartholomew, Ecclesiastes (Grand Rapids: Baker Academic, 2014), 106.
[3] Kimmo Huovila and Dan Lioy, “The Meaning of Hebel in Ecclesiastes,” Conspectus 27 (March 2019): 37–38.
[4] Eugene H. Peterson, Five Smooth Stones for Pastoral Work (Grand Rapids: WM. B. Eerdmans, 1992), 153.
[5]Unless otherwise noted, all biblical passages referenced are in the English Standard Version (Wheaton: Crossway, 2008).
[6] Michael V. Fox, A Time to Tear Down and a Time to Build Up: A Rereading of Ecclesiastes (Eugene: Wipf & Stock, 2010), 36.
[7] Eric Ortlund, “The Gospel in the Book of Ecclesiastes,” Journal of the Evangelical Theological Society 56, no. 4 (December 2013): 700.
[8] Huovila and Lioy, “The Meaning of Hebel in Ecclesiastes,” 39.
[9] Ibid., 48.
[10] Ortlund, “The Gospel in the Book of Ecclesiastes,” 700.
[11] Larry Crabb, Effective Biblical Counseling: A Model for Helping Caring Christians Become Capable Counselors (Grand Rapids: Zondervan, 2013), 62–63.
Bibliography
- Bartholomew, Craig G. Ecclesiastes. Grand Rapids: Baker Academic, 2014.
- Crabb, Larry. Effective Biblical Counseling: A Model for Helping Caring Christians Become Capable Counselors. Grand Rapids: Zondervan, 2013.
- Fox, Michael V. A Time to Tear Down and a Time to Build Up: A Rereading of Ecclesiastes. Eugene: Wipf & Stock, 2010.
- Huovila, Kimmo, and Dan Lioy. “The Meaning of Hebel in Ecclesiastes.” Conspectus 27 (March 2019): 35–49.
- Miller, Douglas B. Symbol and Rhetoric in Ecclesiastes: The Place of Hebel in Qohelet’s Work. Atlanta: Society of Biblical Literature, 2002.
- Ortlund, Eric. “The Gospel in the Book of Ecclesiastes.” Journal of the Evangelical Theological Society 56, no. 4 (December 2013): 697–706.
- Peterson, Eugene H. Five Smooth Stones for Pastoral Work. Grand Rapids: WM. B. Eerdmans, 1992.
- Seow, Choon-Leong. Ecclesiastes. Vol. 18C. The Anchor Yale Bible Commentaries. New York: Doubleday, 1997.
