Ecclesiastes 1:2

“Vanity of vanities, saith the preacher, etc.] This is the preacher’s text; the theme and subject he after enlarges upon, and proves by an induction of particulars; it is the sum of the whole book; vanity of vanities, all [is] vanity; most extremely vain, exceedingly so, the height of vanity: this is repeated, both for the confirmation of it, men being hard of belief of it; and to show how much the preacher was affected with it himself, and to affect others with the same. The Targum reads, “vanity of vanities [in] this world”; which is right as to the sense of the passage; for though the world, and all things in it, were made by God, and are very good; yet, in comparison of him, are less than…”

“The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Exo 26:33); "servant of servants" (Gen 9:25). The repetition increases the force. all--Hebrew, "the all"; all without exception, namely, earthly things. vanity--not in themselves, for God maketh nothing in vain (Ti1 4:4-5), but vain when put in the place of God and made the end, instead of the means (Psa 39:5-6; Psa 62:9; Mat 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Rom 8:20).”

“Vanity - This word הבל hebel, or, when used as a proper name, in Genesis 4:2, “Abel”, occurs no less than 37 times in Ecclesiastes, and has been called the key of the book. Primarily it means “breath,” “light wind;” and denotes what: (1) passes away more or less quickly and completely; (2) leaves either no result or no adequate result behind, and therefore (3) fails to satisfy the mind of man, which naturally craves for something permanent and progressive: it is also applied to: (4) idols, as contrasted with the Living, Eternal, and Almighty God, and, thus, in the Hebrew mind, it is connected with sin. In this book it is applied to all works on earth, to pleasure, grandeur, wisdom, the life…”

“Vanity - Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith - Upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All - All worldly things. Is vanity - Not in themselves for they are God's creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are…”

“1:2-11 The Teacher begins by observing that each natural and historical activity is accentuated by its circular repetitive rhythm of coming and going, being and not being. This can lead to the despairing cry that everything is meaningless. The Teacher moves rapidly from subject to subject and finishes this section with the topic he started with, using a literary pattern that mirrors the circularity he describes in nature and in human history. 1:2 Everything is meaningless . . . completely meaningless (literally vapor of vapors, everything is vapor): Wherever “meaningless” occurs in this book, the Hebrew word hebel (“breath, vapor”) is behind it. The Teacher’s conclusion is that everything is…”

“Ecc 2:11, Ecc 2:15, Ecc 2:17, Ecc 2:19, Ecc 2:21, Ecc 2:23, Ecc 2:26, Ecc 3:19, Ecc 4:4, Ecc 4:8, Ecc 4:16, Ecc 5:10, Ecc 6:11, Ecc 11:8, Ecc 11:10, Ecc 12:8; Psa 39:5, Psa 39:6, Psa 62:9, Psa 62:10, Psa 144:4; Rom 8:20 Ecclesiastes 1:3”

“The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in Ecc 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Isa 40:1 (vid., l.c.) it is a question whether by "saith" is meant a future or a present utterance of God, so here and at Ecc 12:8 whether "saith" designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g., "saith," with God as the subject, Sa2 23:3, is meant historically, and in Isa 49:5 of the present time. We understand "saith" here, as e.g., Isa 36:4, "Thus…”