וְרָאִ֨יתִֽי אֲנִ֜י אֶת־כָּל־עָמָ֗ל וְאֵת֙ כָּל־כִּשְׁרֹ֣ון הַֽמַּעֲשֶׂ֔ה כִּ֛י הִ֥יא קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
Contextual Introduction
Ecclesiastes 4:4 is a striking commentary on human labor and motivation. In typical Qohelet fashion, the verse exposes the futility not only of toil but of excellence itself, when driven by rivalry and envy. The syntax combines observational first-person narrative with existential reflection. Grammatically, the verse features coordinated objects, causal clauses, and a verbless nominal clause that delivers a devastating evaluation of social ambition.
Grammatical Focus: Coordinated Object Constructions, Causal כִּי-Clause, and Verbless Evaluation
1. וְרָאִ֨יתִֽי אֲנִ֜י – Fronted Subject with First-Person Verb
– וְרָאִ֨יתִֽי (“and I saw”) is Qal perfect 1cs from רָאָה, beginning a personal observation.
– אֲנִ֜י is grammatically redundant but emphatic—Qohelet asserts personal experience and authority.
2. אֶת־כָּל־עָמָ֗ל וְאֵת֙ כָּל־כִּשְׁרֹ֣ון הַֽמַּעֲשֶׂ֔ה – Coordinated Accusatives with Construct Chain
– אֶת־כָּל־עָמָ֗ל (“all toil”) and אֵת֙ כָּל־כִּשְׁרֹ֣ון הַֽמַּעֲשֶׂ֔ה (“all skill of the work”) are coordinated direct objects.
– כִּשְׁרֹ֣ון הַֽמַּעֲשֶׂ֔ה is a construct chain meaning “the skill of work” or “the success of deeds.”
This construction highlights both the effort and the excellence observed by the speaker.
3. כִּ֛י הִ֥יא קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ – Causal Clause with Verbless Nominal Predicate
– כִּ֛י introduces the cause or realization: “for…”
– הִ֥יא (“it”) refers to the previously mentioned toil and success.
– קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ (“the envy of a man from his neighbor”) is a construct phrase indicating that envy is the real motive behind excellence.
This verbless clause functions as a revelation—Qohelet’s diagnosis of human ambition.
4. גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ – Poetic Judgment Formula
– גַּם־זֶ֥ה (“this too”) introduces the verdict formula familiar in Qohelet.
– הֶ֖בֶל (“vanity,” “meaninglessness”) and רְע֥וּת רוּחַ (“a chasing after wind”) are nominal descriptors.
– This pair delivers Qohelet’s signature existential judgment.
Theological and Literary Implications
Ecclesiastes 4:4 offers a biting critique of the motivations underlying even society’s most lauded achievements. Grammatically, the careful coordination of toil and success followed by a causal diagnosis of envy deconstructs human pretension. This isn’t merely a psychological insight—it’s a theological one. Human labor, absent of transcendent purpose, collapses into competitive self-interest.
The verbless clause הִ֥יא קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ starkly identifies identity (הִיא) with envy. It does not merely say envy is involved; it equates all observed success with jealous comparison. The repeated Qohelet refrain גַּם־זֶ֥ה הֶ֖בֶל pronounces not just meaninglessness, but disillusionment with the whole enterprise.
Versions and Linguistic Parallels
The Septuagint: εἶδον ἐγὼ πᾶσαν κόπον καὶ πᾶσαν εὐστρατίαν τοῦ ἔργου, ὅτι ζῆλος ἀνδρὸς ἐκ τοῦ πλησίον αὐτοῦ· καὶ τοῦτο ματαιότης καὶ προαίρεσις πνεύματος – preserves the structure and explicitly translates “envy of a man from his neighbor.”
The Vulgate: vidi omnes labores hominum et industrias animadverti in eo quod mutuo invideant sibi: et in hoc ergo vanitas et afflictio spiritus – slightly expands the moral application.
The Hebrew root ק־נ־א (“to envy”) appears throughout Scripture both positively (as divine jealousy) and negatively (as human rivalry), making its usage here contextually rich.
When Grammar Exposes the Heart: Vanity’s Syntax
Ecclesiastes 4:4 uses layered grammatical structure—coordinated objects, causal clause, and nominal verdict—to unmask the social engine of envy. In Qohelet’s world, even beauty and excellence are not spared the shadow of rivalry. Grammar here becomes moral x-ray: it does not merely describe what is seen, but diagnoses what lies beneath the appearance of success.
