For the more words
This phrase suggests an abundance or excess of speech. In the Hebrew text, the word for "words" is "דְּבָרִים" (devarim), which can mean words, matters, or things. The context here implies a critique of verbosity or excessive talking. Historically, wisdom literature often warns against the dangers of too much speech, as seen in Proverbs 10:19, "When words are many, sin is not absent." The idea is that excessive talking can lead to misunderstandings, errors, or even sin. In a spiritual sense, this phrase encourages believers to be mindful of their speech, valuing quality over quantity, and to seek wisdom in their words.

the more futility
The Hebrew word for "futility" is "הֶבֶל" (hebel), which is a recurring theme in Ecclesiastes, often translated as "vanity" or "meaninglessness." It conveys the idea of something transient, fleeting, or without lasting value. In the context of this verse, the author, traditionally understood to be Solomon, is emphasizing that an abundance of words often leads to emptiness or lack of substance. This reflects the broader theme of Ecclesiastes, which questions the ultimate value of human endeavors apart from God. For believers, it serves as a reminder to focus on what is eternally significant rather than getting caught up in the temporary and superficial.

and how does that profit anyone?
The word "profit" in Hebrew is "יֹתֵר" (yoter), which can mean advantage, gain, or benefit. This rhetorical question challenges the reader to consider the practical value of excessive speech. In the ancient Near Eastern context, wisdom was often measured by the ability to discern when to speak and when to remain silent. The verse implies that excessive talking does not lead to true gain or benefit, echoing the sentiment found in James 1:19, "Everyone should be quick to listen, slow to speak." For Christians, this serves as a call to evaluate the impact of their words and to prioritize speech that edifies and builds up others, aligning with the teachings of Christ.

(11) Things.--We might also translate "words."

Verse 11. - Seeing there be many things that increase vanity. The noun rendered"things" (dabar) may equally mean "words;" and it is a question which signification is most appropriate here. The Septuagint has λόγοι πολλοί, "many words." So the Vulgate, verba sunt plurima. If we take the rendering of the Authorized Version, we must understand the passage to mean that the distractions of business, the cares of life, the constant disappointments, make men feel the hollowness and unsatisfactory nature of labor and wealth and earthly goods, and their absolute dependence upon Providence. But in view of the previous context, and especially of ver. 10, which speaks of contending (din) with God, it is most suitable to translate debarim "words," and to understand them of the expressions of impatience, doubt, and unbelief to which men give utterance when arraigning the acts or endeavoring to explain the decrees of God. Such profitless words only increase the perplexity in which men are involved. It is very possible that reference is here made to the discussions on the chief good, free-will, predestination, and the like subjects, which, as we know from Josephus, had begun to be mooted in Jewish schools, as they had long been rife in those of Greece. In these disputes Pharisees and Sadducees took opposite sides. The former maintained that some things, but not all, were the subject of fate (τῆς εἱμαρμένης), and that certain things were in our own power to do or not to do; that is, while they attribute all that happens to fate, or God's decree, they hold that man has the power of assent, supposing that God tempers all in such sort, that by his ordinance and man's will all things are performed, good or evil. The Sadducees eliminated fate altogether from human actions, and asserted that men are in all things governed, not by any external force, but by their own will alone; that their success and happiness depended upon themselves, and that ill fortune was the consequence of their own folly or stupidity. A third school, the Essenes, held that fate was supreme, and that nothing could happen to mankind beyond or in contravention of its decree ('Joseph. Ant.,' 13:5. 9; 18:1:3, 4; 'Bell. Jud.,' 2:08. 14). Such speculative discussions may have been in Koheleth's mind when he wrote this sentence. Whatever may be the difficulties of the position, we Christians know and feel that in matters of religion and morality we are absolutely free, have an unfettered choice, and that from this fact arises our responsibility. What is man the better? What profit has man from such speculations or words of skepticism?

Parallel Commentaries ...


For
כִּ֛י (kî)
Conjunction
Strong's 3588: A relative conjunction

the more
הַרְבֵּ֖ה (har·bêh)
Verb - Hifil - Infinitive absolute
Strong's 7235: To be or become much, many or great

words,
דְּבָרִ֥ים (də·ḇā·rîm)
Noun - masculine plural
Strong's 1697: A word, a matter, thing, a cause

the more
מַרְבִּ֣ים (mar·bîm)
Verb - Hifil - Participle - masculine plural
Strong's 7235: To be or become much, many or great

futility—
הָ֑בֶל (hā·ḇel)
Noun - masculine singular
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

and how
מַה־ (mah-)
Interrogative
Strong's 4100: What?, what!, indefinitely what

does that profit
יֹּתֵ֖ר (yō·ṯêr)
Noun - masculine singular
Strong's 3148: Superiority, advantage, excess

anyone?
לָאָדָֽם׃ (lā·’ā·ḏām)
Preposition-l, Article | Noun - masculine singular
Strong's 120: Ruddy, a human being


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OT Poetry: Ecclesiastes 6:11 For there are many words that create (Ecclesiast. Ec Ecc Eccles.)