Ecclesiastes 7–8

Footnotes

1. 1 Heb “name.” The Hebrew term שֵׁם (shem, “name”) is used metonymically for a person’s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. שֵׁם D.2; 1028 שֵׁם 2.b.
2. 2 The comparative term טוֹב (tov, “better”) is repeated throughout 7:1–12. It introduces a series of “Better-than sayings,” particularly in 7:1–6 in which every poetic unit is introduced by טוֹב.
3. 3 Heb “good.” The repetition of טוֹב (tov, “good”) forms an inclusion (a structural device that rounds off the unit), while the two internal terms מִשֶּׁמֶן … שֵׁם (shem mishemen, “name … ointment”) create a paronomastic wordplay (see the note on the word “perfume”). The combination of these two sets of literary devices creates an AB: B′A′ chiasm: מִשֶּׁמֶן טוֹב // שֵׁם טוֹב (tov shem // mishemen tov, e.g., “good name”// “ointment good”).
4. 4 Or “oil”; or “ointment.” The term שֶׁמֶן (shemen) refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 ]; 4:10); see שֶׁמֶן A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms “name” (שֵׁם, shem) and “perfume” (שֶׁמֶן) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (), ; J. J. Glück, “Paronomasia in Biblical Literature,” Semitics 1 (1970): 50–78; A. Guillaume, “Paronomasia in the Old Testament.” 9 (1964): 282–90; J. M. Sasson, “Wordplay in the OT,” 968–70.
5. 5 The vav prefixed to the form וְיוֹם (véyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).
6. 6 The word “one’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.
7. 7 The article prefixed to הַמָּוֶת (hammavet, “death”) probably functions in an indefinite possessive sense or in a generic sense: “one’s death,” e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, §86, §92).
8. 8 There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than hard times (“the day of one’s death”) which can bring about moral improvement (“a good reputation”). (2) It is better to come to the end of one’s life (“day of one’s death”) with a good reputation (“a good name”) than to merely be starting life (“day of one’s birth”) in an auspicious manner in joy and wealth (“fine perfume”). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history’s greatest fools.
9. 9 Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.
10. 10 Heb “house of drinking”; or “house of feasting.” The Hebrew noun מִשְׁתֶּה (mishteh) can denote (1) “feast; banquet,” occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) “drink” (exilic/postexilic—Ezra 3:7; Dan 1:5, 8, 16); see מִשְׁתֶּה 4; 1059 שָׁתַה. Qoheleth recommended that people soberly reflect on the brevity of life and the reality of death (It is better to go to a house of mourning) than to waste one’s life in the foolish pursuit of pleasure (than to go to a house of banqueting). Sober reflection on the brevity of life and reality of death has more moral benefit than frivolous levity.
11. 11 Heb “it”; the referent (“death”) has been specified in the translation for clarity.
12. 12 Heb “the end.” The noun סוֹף (sof) literally means “end; conclusion” ( סוֹף 1; 693 סוֹף). It is used in this context in reference to death, as the preceding phrase “house of mourning” (i.e., funeral) suggests.
13. 13 Heb “all men” or “every man.”
14. 14 The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31–32, §172; §31.4g).
15. 15 The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
16. 16 suggests “grief”; , “vexation.”
17. 17 Heb “in sadness of face there is good for the heart.”
18. 18 Or possibly “Though the face is sad, the heart may be glad.”
19. 19 The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking.
20. 20 Heb “hear.”
21. 21 Heb “rebuke of the wise,” a subjective genitive (“the wise” administer the rebuke).
22. 22 Or “praise.” The antithetical parallelism between “rebuke” (גַּעֲרַת, ga’arat) and “song” (שִׁיר, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is “music” to the ears: “praise of fools” (, ) and “flattery of fools” (). However, the collocation of “song” (שִׁיר) in 7:5 with “laughter” (שְׂחֹק, sékhoq) in 7:6 suggests simply frivolous merrymaking: “song of fools” (, , , , , ).
23. 23 The term “thorns” (הַסִּירִים, hassirim) refers to twigs from wild thorn bushes which were used as fuel for quick heat, but burn out quickly before a cooking pot can be properly heated (e.g., Pss 58:9; 118:12).
24. 24 The word “kind of folly” does not appear in the Hebrew text, but is supplied in the translation for clarity.
25. 25 It is difficult to determine whether the Hebrew term הֶבֶל (hevel) means “fleeting” or “useless” in this context. The imagery of quick-burning thorns under a cooking pot is ambiguous and can be understood in more than one way: (1) It is useless to try to heat a cooking pot by burning thorns because they burn out before the pot can be properly heated; (2) the heat produced by quick-burning thorns is fleeting—it produces quick heat, but lasts only for a moment. Likewise, the “laughter of a fool” can be taken in both ways: (1) In comparison to the sober reflection of the wise, the laughter of fools is morally useless: the burning of thorns, like the laughter of fools, makes a lot of noise but accomplishes nothing; (2) the laughter of fools is fleeting due to the brevity of life and certainty of death. Perhaps this is an example of intentional ambiguity.
26. 26 Or “extortion.” Scholars debate whether the noun עֹשֶׁק (’osheq, “oppression; extortion”) in this context denotes “oppression” ( עֹשֶׁק 1) or “gain of extortion” ( 799 עֹשֶׁק 3). The parallelism between עֹשֶׁק and מַתָּנָה (mattanah, “bribe”) seems to suggest the latter; but the prominence of the theme of oppression in 7:8–10 argues for the former. Elsewhere in Ecclesiastes, the noun עֹשֶׁק denotes “oppression” (Eccl 4:1) and “extortion” (Eccl 5:8 [Heb 5:7]). The rendered it as συκοφαντία (sukophantia, “oppression”). English translations are split between these two options: “extortion” (, , ), “oppression” (, , , , , , , ), as well as “cheating” () and “slander” ().
27. 27 Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. III הלל; 239 II הלל. It has been handled variously: “makes a wise man mad” (, ); “drives a wise man crazy” (); “can make a fool of a wise man” (); “makes the wise man foolish” (, ); and “turns a wise man into a fool” ().
28. 28 The vav prefixed to וִיאַבֵּד (vi’abbed, “corrupts”) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).
29. 29 The text has וִיאַבֵּד (vi’abbed, conjunction + Piel imperfect 3rd person masculine singular from אָבַד, ’avad, “to destroy”), but the Dead Sea Scrolls text 4Q109 (Qoha), which reads, ויעוה assumes ויעוה “twists” or “perverts” (conjunction + Piel imperfect 3rd person masculine singular from עָוָה I, ’avah, “to bend; to twist.” See J. Muilenburg, “A Qoheleth Scroll from Qumran,” 135 [1954]: 27). The verb I עָוָה (“to bend; to twist”) is used in reference to moral perversion (e.g., 2 Sam 7:14; 19:20; 24:17; 1 Kgs 8:47; Job 33:27; Prov 12:8; Jer 9:4); cf. עוה; 730 I עָוָה. The verb ויאבד is used similarly in reference to moral corruption, e.g., Eccl 3:6; 9:18; Jer 23:1 ( I אבד; 2 אָבַד 2).
30. 30 Or “and a bribe drives a person mad.” The noun לֵב (lev, “heart”) may be taken as a synecdoche of part (i.e., heart) for the whole (i.e., a person). I אבד suggests that וִיאַבֵּד לֵב (vi’abbed lev, “destroys the heart”) is an idiom meaning, “drives a person mad.” The B-line is taken as a comparison with the preceding A-line. On the other hand, the A-line and B-line might be in synonymous parallelism in which case the two lines could be rendered: “Surely [the gain of] extortion turns a wise man into a fool, and a bribe corrupts the heart.” On the other hand, the lines could be rendered, “Surely oppression drives a wise man crazy, and a bribe drives a person mad.”
31. 31 The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the (so also ).
32. 32 Heb “the patient of spirit.”
33. 33 Heb “the proud of spirit.”
34. 34 Heb “Do not be hasty in your spirit to become angry.”
35. 35 Heb “bosom.”
36. 36 Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.
37. 37 Heb “It is not from wisdom that you ask about this.”
38. 38 Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (’im) may denote: (1) accompaniment: “together with,” or (2) comparison: “as good as; like; in comparison to” ( עִם; 767–69 עִם). 767 1 suggests the accompaniment nuance “together with,” while 2.c suggests the comparative sense “in comparison to.” The translations are also divided: “wisdom with an inheritance is good” (, margin, , , ); “wisdom, like an inheritance, is a good thing” (); “wisdom is as good as an inheritance” (, , , , ); “wisdom is better than an inheritance” (). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: “Wisdom, like an inheritance, is good” (7:11a) = “Wisdom provides protection, just as money provides protection” (7:12a). The “good thing” that wisdom—like an inheritance or money—provides is protection.
39. 39 Heb “see the sun.”
40. 40 Heb “wisdom is a shade.” When used with a predicate nominative in a verbless clause, the preposition בְּ (bet) which appears twice in the line בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף (bétsel hakhokhmah bétsel hakkasef) denotes identity, the so-called bet of essence ( בְּ 3; 88 בְּ 1.7; see also R. J. Williams, Hebrew Syntax, 45, §249).
41. 41 The term צֵל (tsel, “shade, shadow”) refers to that which provides protection or a shelter from the sun (Gen 19:8; Judg 9:36; Isa 25:5; 32:2; Jer 48:45; Jonah 4:5). It is used often in a figurative sense (hypocatastasis) to connote “protection” from calamity (Num 14:9; Isa 49:2; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20).
42. 42 The phrase “just as” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
43. 43 Heb “Wisdom is a shade, money is a shade.” The repetition of בְּצֵל (bétsel, “shade; protection”) suggests that the A-line and B-line function as comparisons. Thus the Hebrew phrases “Wisdom is a shade, money is a shade” may be nuanced, “Wisdom [provides] protection [just as] money [provides] protection.” This approach is adopted by several translations: “wisdom is a defense, as money is a defense” (), “wisdom is protection just as money is protection” (), “wisdom like wealth is a defense” (), “the protection of wisdom is as the protection of money” (), “the protection of wisdom is like the protection of money” (, ), “wisdom protects as wealth protects” (), and “wisdom is a shelter, as money is a shelter” (). The comparison is missed by : “wisdom is a defense, and money is a defense.” Less likely is taking בְּ (bet) in a locative sense: “to be in the shelter of wisdom is to be in the shelter of money” ().
44. 44 The verb חָיָה (khayah, “to live”) in the Piel denotes (1) “to let live; to keep alive; to preserve alive; to allow to live happily” (Gen 12:12; Exod 1:17; Num 31:15; Deut 6:24; Josh 9:15; Isa 7:21; Jer 49:11) and (2) “to bring back to life” persons who are ill (Ps 30:4) or deceased (Hos 6:2); חָיָה. Its parallelism with צֵל (tsel, “protection”) indicates that it means “to preserve someone’s life” from premature death or calamity. Therefore, “preserves the life” (, , , , , ) is preferable to “gives life to” (, , , ).
45. 45 Heb “the day of good.”
46. 46 Heb “the day of evil.”
47. 47 Less probable renderings of this line are “God hath made the one side by side with the other” () and “God has set the one alongside the other” ().
48. 48 Heb “anything after him.” This line is misinterpreted by several versions: “that man may not find against him any just complaint” (); “consequently, man may find no fault with Him” (); “so that man cannot find fault with him in anything” ().
49. 49 The word “life” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
50. 50 As is the case throughout Ecclesiastes, the term הַכֹּל (hakkol) should be nuanced “both” rather than “all.”
51. 51 Heb “There is.” The term יֵשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2×]; 8:14 [3×]).
52. 52 Heb “perishes.”
53. 53 Or “in his righteousness.” The preposition בְּ (bet) on the terms בְּצִרְקוֹ (bétsirqo, “his righteousness”) and בְּרָעָתוֹ (béra’ato, “his evil-doing”) in the following line are traditionally taken in a locative sense: “in his righteousness” and “in his wickedness” (, , ). However, it is better to take the בְּ (bet) in the adversative sense “in spite of” (e.g., Lev 26:27; Num 14:11; Deut 1:32; Isa 5:25; 9:11, 16, 20; 10:4; 16:14; 47:9; Pss 27:3; 78:32; Ezra 3:3); cf. בְּ 7; 90 בְּ 3.7. renders it well: “Sometimes a good man perishes in spite of his goodness, and sometimes a wicked one endures in spite of his wickedness.” In a similar vein, D. R. Glenn (“Ecclesiastes,” , ) writes: “The word ‘in’ in the phrases ‘in his righteousness’ and ‘in his wickedness’ can here mean ‘in spite of.’ These phrases … argue against the common view that in 7:16 Solomon was warning against legalistic or Pharisaic self-righteousness. Such would have been a sin and would have been so acknowledged by Solomon who was concerned about true exceptions to the doctrine of retribution, not supposed ones (cf. 8:10–14 where this doctrine is discussed again).”
54. 54 Heb “There is.” The term יֵשׁ (yesh,“there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2×]; 8:14 [3×]).
55. 55 Heb “a wicked man endures.”
56. 56 The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 2:15 “excessively wise” ( יוֹתֵר 2; 452 יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”; cf. I יֶתֶר) and related to the verb יָתַר (yatar, Niphal “to be left over” and Hiphil “to have left over”; cf. ). In 2:15 the adjective יוֹתֵר is used with the noun יִתְרוֹן (yitron, “advantage; profit”) in a wordplay or pun: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13–14a); however, there is no ultimate advantage because both share the same fate—death (2:14b–15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He strove to obtain wisdom, yet it held no ultimate advantage. Likewise, in 7:16, Qoheleth warns that wisdom and righteous behavior do not guarantee an advantage over wickedness and folly, because the law of retribution is sometimes violated.
57. 57 Heb “So do not be overly righteous and do not be overly wise.” The Hitpael verb תִּתְחַכַּם (titkhakkam, from חָכַם, khakham, “to be wise”) means “to make or show yourself wise” ( חכם; 314 חָכַם). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one’s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line—“overly righteous and overly wise”—may be resolved by proper classification of the Hitpael stem of this verb.
58. 58 Heb “Why?” The question is rhetorical.
59. 59 The imperfect of שָׁמֵם (shamem) functions in a modal sense, denoting possibility: “you might be …” (see §31.4e).
60. 60 Or “Why should you ruin yourself?”; or “Why should you destroy yourself?” The verb שָׁמֵם (shamem) is traditionally taken as “to destroy; to ruin oneself.” For its use here שׁמם 2 has “to cause oneself ruin”; 1031 שָׁמֵם 2 has “cause oneself desolation, ruin.” Most English versions take a similar approach: “Why destroy yourself?” (, , , , , ); “Why ruin yourself?” (, ). However, in the Hitpolel stem the root שׁמם never means this elsewhere, but is always nuanced elsewhere as “to be appalled; to be astonished; to be dumbfounded; to be confounded; to be horrified” (e.g., Ps 143:4; Isa 59:16; 63:5; Dan 8:27); cf. 1031 שָׁמֵם 1; שׁמם 1. It is taken this way in the English version of the Tanakh: “or you may be dumbfounded” (). Likewise, Cohen renders, “Why should you be overcome with amazement?” (A. Cohen, The Five Megilloth [], 154). If a person was trusting in his own righteousness or wisdom to guarantee prosperity, he might be scandalized by the exceptions to the doctrine of retribution that Qoheleth had observed in 7:15. D. R. Glenn (“Ecclesiastes,” , ) notes: “This fits in nicely with Solomon’s argument here. He urged his readers not to be over-righteous or over-wise ‘lest they be confounded or astonished.’ He meant that they should not depend on their righteousness or wisdom to guarantee God’s blessing because they might be confounded, dismayed, or disappointed like the righteous people whom Solomon had seen perishing in spite of their righteousness [in 7:15].” See §54.c.
61. 61 Heb “Why?” The question is rhetorical.
62. 62 The word “warning” does not appear in the Hebrew text, but is supplied in the translation two times in this line for clarity.
63. 63 The other warning. Qoheleth is referring to the two words of advice in 7:16–17. He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly.
64. 64 Or “will escape both”; or “will go forth in both.” The Hebrew phrase יֵצֵא אֶת־כֻּלָּם (yetse’ ’et-kullam, “he will follow both of them”) has been interpreted in several ways: (1) To adopt a balanced lifestyle that is moderately righteous while allowing for self-indulgence in moderate wickedness (“to follow both of them,” that is, to follow both righteousness and wickedness). However, this seems to unnecessarily encourage an antinomian rationalization of sin and moral compromise. (2) To avoid the two extremes of being over-righteous and over-wicked. This takes יֵצֵא in the sense of “to escape,” e.g., Gen 39:12, 15; 1 Sam 14:14; Jer 11:11; 48:9; cf. יצא 6.c; 423 יָצָא 1.d. (3) To follow both of the warnings given in 7:16–17. This approach finds parallels in postbiblical rabbinic literature denoting the action of discharging one’s duty of obedience and complying with instruction. In postbiblical rabbinic literature the phrase יַדֵי יֵצֵא (yetse’ yade, “to go out of the hands”) is an idiom meaning “to comply with the requirements of the law” ( 587 יָצָא Hif.5.a). This fits nicely with the context of 7:16–17 in which Qoheleth issued two warnings. In 7:18a Qoheleth exhorted his readers to follow both of his warnings: “It is best to grasp the first warning without letting go of the second warning.” The person who fears God will heed both warnings. He will not depend upon his own righteousness and wisdom, but upon God’s sovereign bestowal of blessings. Likewise, he will not exploit the exceptions to the doctrine of retribution to indulge in sin, rationalizing sin away just because the wicked sometimes do not get what they deserve.
65. 65 Heb “both.” The term “warnings” does not appear in the Hebrew text, but is supplied in the translation for clarity. Alternately, “both [extremes]” or “both [fates].” The point of this expression is either (1) “he achieves both things,” (2) “he escapes all these misfortunes,” (3) “he does his duty by both,” or (4) “he avoids both extremes.” See D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:580–81.
66. 66 Heb “gives strength.”
67. 67 The introductory particle כִּי (ki) is rendered variously: “for” (); “indeed” (); not translated (); “for” (). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15–16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19–20).
68. 68 The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.
69. 69 Heb “they”; the referent (people) has been specified in the translation for clarity.
70. 70 Heb “so that you do not hear …”; or “lest you hear.…”
71. 71 The imperfect tense verb תִשְׁמַע (tishma’; from שָׁמַע [shama’, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see 508 §31.4e).
72. 72 Heb “your heart knows.”
73. 73 The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.
74. 74 Or “I am determined to become wise”
75. 75 Or “but it eluded me”; Heb “but it was far from me.”
76. 76 The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.
77. 77 Heb “is far away.”
78. 78 Heb “It is deep, deep—who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See §12.5a.
79. 79 Heb “I turned, I, even my heart.”
80. 80 Heb “to seek.”
81. 81 The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
82. 82 The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vékheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (’itsévonekh véheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).
83. 83 Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (resha’ kesel) may be taken as a genitive of attribution (“the wickedness of folly”) or as a genitive of attribute (“the folly of wickedness”). The English versions treat it in various ways: “wickedness of folly” (); “wrong of folly” (); “evil of folly” (); “stupidity of wickedness” (); “wickedness, stupidity” (); “wickedness is folly [or foolish]” (, , , , ), and “it is folly to be wicked” ().
84. 84 Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (véhassikhlut holelot) may be taken as a genitive of attribution (“the stupidity of wickedness”) or a genitive of attribute (“the evil of folly”). The phrase is rendered variously: “foolishness and madness” (); “foolishness of madness” (); “madness of folly” (); “madness and folly” (); “the foolishness which is madness” (); and “foolishness [or folly] is madness” (, , , , ).
85. 85 The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
86. 86 The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).
87. 87 The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).
88. 88 Heb “is snares.” The plural form מְצוֹדִים (métsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).
89. 89 The word “only” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
90. 90 The word “upright” does not appear in the Hebrew text, but is supplied in the translation twice, here and in the following line, for clarity.
91. 1 The preposition ךְּ (kaf) prefixed to כְּהֶחָכָם (kéhekhakham, “wise man”) is traditionally taken in a comparative sense: “Who is like [or as] the wise man?” On the other hand, it may denote identity, e.g., Gen 1:26; Num 11:1; 1 Sam 20:3; 2 Sam 9:8; Neh 7:2; Job 10:9; Nah 3:6 (see R. J. Williams, Hebrew Syntax, 47, §261; §11.2.9b).
92. 2 The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).
93. 3 Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” ( פֵּשֶׁר; 833 פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (péshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (péshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5–7; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab).
94. 4 Heb “a thing.”
95. 5 Heb “makes his face shine.”
96. 6 The vocalizes the consonantal form ישנא as יְשֻׁנֶּא (yéshunne’, Pual imperfect 3rd person masculine singular from I שָׁנָה, shana, “to change”). However, the μισθήσεται (misthēsetai) reflects an alternate vocalization tradition of יִשָּׂנֵא (yissane’, Niphal imperfect 3rd person masculine singular from שָׂנֵא, sane’, “to hate”), while the ’s commutabit reflects יְשַׁנֶּה (yéshanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”). Heb “the strength of his face is changed.”
97. 7 Heb “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” ( 739 עֹז 4) or “hard face” = harsh countenance ( I עֹז 1.c).
98. 8 The Leningrad Codex (the basis of ) reads אֲנִי (’ani, 1st person common singular independent personal pronoun): “I obey the king’s command.” Other medieval Hebrew and all the versions (, , , ) preserve an alternate textual tradition of the definite accusative marker אֶת־ (’et) introducing the direct object: אֶת־פִּי־מֶלֶךְ שְׁמוֹר (’et-pi-melekh shémor, “Obey the command of the king”). External evidence supports the alternate textual tradition. The is guilty of simple orthographic confusion between similar looking letters. The editors and the Hebrew Old Testament Text Project adopt אֶת־ as the original reading. See D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:582–83.
99. 9 The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
100. 10 The genitive-construct שְׁבוּעַת אֱלֹהִים (shévu’at ’elohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”).
101. 11 The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.
102. 12 Or “do not stand up for a bad cause.”
103. 13 Heb “word.”
104. 14 Heb “supreme.”
105. 15 Heb “Who can say …?”
106. 16 The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
107. 17 Heb “the heart of a wise man.”
108. 18 The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” ( עֵת 6; 773 עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).
109. 19 Heb “evil”; or “misery.”
110. 20 Heb “the man.”
111. 21 Heb “upon him.”
112. 22 Heb “what will be.”
113. 23 Heb “Who can tell him what will be?”
114. 24 Heb “There is not a man who has mastery over the wind to restrain the wind.”
115. 25 The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
116. 26 Heb “There is no discharge in war.”
117. 27 Heb “its owners.”
118. 28 The term נָתוֹן (naton, Qal infinitive absolute from נָתַן, natan, “to give”) is a verbal use of the infinitive absolute, used with vav to indicate an action that took place simultaneous to the main verb (see §35.5.2d). Thus, the clause וְנָתוֹן אֶת־לִבִּי (vénaton ’et-libbi, “while applying my mind …”) indicates contemporaneous action to the clause, “All this I have seen” (אֶת־כָּל־זֶה רָאִיתִי, ’et-kol-zeh ra’iti). This is view is taken by several translations: “All this I have seen, having applied my mind to” (); “All this I observed while applying my mind to” (); “All this I saw, as I applied my mind to” (); “All this I saw, as thoughtfully I pondered” (). On the other hand, the vav is taken in a coordinating sense (“and”) and the infinitive absolute as an independent verb: Και συμπαν τουτο εἰδον, και ἐδωκα την καρδιαν μου εἰς (“I saw all this, and I applied my heart to”). This reading is adopted by other English versions: “All this I have seen, and applied my heart” (); “All these things I considered and I applied my mind” (); “All this have I seen, and applied my heart unto” (); “All this I have seen and applied my mind to” (); “All these things I observed; I noted” ().
119. 29 Heb “my heart.”
120. 30 Heb “every work”; or “every deed.”
121. 31 Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ’asher na’asah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” ( 1039 שֶׁמֶשׁ 4.c). renders this idiom, “what goes on within this world.”
122. 32 Heb “the man.” The article on הָאָדָם (ha’adam, “the man”) can be taken in a particularizing sense (“one person”) or in a collective sense as humankind as a whole (“humankind”); see I אָדָם 1; 9 אָדָם 2. So : “All the things in which man has power over [his fellow] man to afflict him.” This is adopted by the (“man lords it over man to his hurt”); (“men still had authority over men to treat them unjustly”); (“men have power over their fellows, power to injure them”); (“man has mastery over another to harm him”); and (“man hath ruled over man to his own evil”). On the other hand, 8:1–9 focuses on the absolute power of the king, so the referent of הָאָדָם is probably the king. The article functions in an individualizing, particularizing sense. The particularization of הָאָדָם is reflected in many English versions: “one man” (, , , , ), “a man” (, ), and “one person” ().
123. 33 The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” ( שׁלט; 1020 שָׁלַט). The English versions have: “rule over” (, , ), “have power over” (, ), “lord it over” (, ), “have authority over” (), “exercise authority over” (, ); “have mastery over” (); “tyrannize” ().
124. 34 Heb “man.” The word “other” does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun אָדָם (’adam, “man”) functions as a collective singular, connoting “men, people” (cf. אָדָם 1; 9 אָדָם 2). The absence of the article might suggest an indefinite rather than an individual, particular sense.
125. 35 Heb “a man exercises power over [another] man to his harm” [or “to his own harm”]. The 3rd person masculine singular singular pronominal suffix לוֹ (lo, “to his”) may refer to the antecedent אָדָם (’adam, “man” or “men”), being understood either in a singular sense (so , , , , , ) or in a collective sense (, , margin). However, the antecedent might be הָאָדם (ha’adam, “[one] man” = the king) with the suffix functioning reflexively: “to his own harm” (, margin, , , ).
126. 36 Heb “Then …” The construction בְכֵן (vékhen) means “then; thereupon; on this condition” (cf. Eccl 8:10; Esth 4:16; Sir 13:7; see §119.ii; 486 כֵּן 3.b; כֵּן 8.c). The line could be rendered, “It is was then that I saw.”
127. 37 There are three textual options: (1) The reads קְבֻרִים וָבָאוּ וּמִמְּקוֹם (qévurim vava’u umimméqom, “they were buried, and they came, and from the place”). קְבֻרִים is a Qal passive participle mpl from קָבַר, qavar, “to bury.” The reading is retained by most translations: “[And so I saw the wicked] buried, who had come and gone from the place [of the holy]” (); “[Then I saw the wicked] buried; they used to go in and out of the [holy] place” (, ); “[I saw how the wicked] were buried, who had gone in and out from the [holy] place” (); “[I have seen the wicked] buried, those who used to go in and out from the [holy] place” (); “[Then too, I saw the wicked] buried—those who used to come and go from the [holy] place” (); and “[And then I saw] scoundrels coming from the [Holy] Site and being brought to burial” (). (2) The reflects the reading קְבָרִים מוּבָאִים וּמִמְּקוֹם (qévarim muva’im umimméqom, “to the tombs they are brought, and from the place”). The reflects the consonantal text of קברים but τάφους (taphous, “tombs”) reflects a vocalization tradition of קְבָרִים (“tombs”). (3) Several scholars suggest emending the text to קרבים ובאים וממקום (“approaching and coming to the place”). The emendation involves קרבִים (Qal active participle mpl from קרב “to approach; to draw near”). The emendation is adopted by several English versions: “I saw wicked men approach and enter … the sacred place” (); “I saw wicked men approaching and even entering the holy place” (). The emendation makes good sense because קָרַב (qarav, “to approach; to draw near”) is a synonym to בּוֹא (bo’, “to enter”), and is often used in reference to a person approaching the Lord at the tabernacle or temple. The textual corruption would be due to transposition of ב (bet) and ר (resh) in קָרַב (qarav, “to approach”) and קָבַר (qavar, “to bury”). See D. Barthélemy, Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584.
128. 38 The phrase “the temple” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note the reference to the sanctuary in the next line.
129. 39 Heb “the holy place.”
130. 40 The reads וְיִשְׁתַּכְּחוּ (véyishtakkékhu, “and they were forgotten”; Hitpael imperfect 3rd person masculine plural from שָׁכַח, shakhakh, “to forget”). Apart from the reading here, the verb שָׁכַח “to forget” never occurs elsewhere in the Hitpael ( I שׁכח; 1013 שָׁכַח). Many medieval Hebrew read וישׁתבּחו “and they boasted” (Hitpael imperfect 3rd person masculine singular from שָׁבַח, shavakh, “praise, boast”). This alternate textual tradition is reflected in the Greek versions, e.g., Old Greek: και ἐπῃνέθησαν (kai epēnethēsan, “and they were praised”), Aquila and Theodotion: και ἐκαυχήσαντο (kai ekauchēsanto, “and they boasted”), and Symmachus: και ἐπαινούμενοι (kai epainoumenoi, “and they were praised”). This is also reflected in the . The English versions are divided; several follow the and translate “they were forgotten” (, , , , ), but a good number adopt the alternate textual tradition and translate either “they were praised” or “they boasted” (, , , , ). The context of 8:10–17, which focuses on the enigmatic contradictions in divine retribution (sometimes the wicked are not punished), favors the alternate tradition. The wicked boast that they can come and go as they please in the temple, flaunting their irreligion without fearing divine retribution (8:10). This thought is continued in v. 11: failure to execute a sentence against a criminal emboldens the wicked to commit more crimes, confident they will not suffer retribution. It is likely that the original reading of וישׁתבחו was confused for וישׁתכחו because the root שָׁבַח (“to praise; to boast”) is much rarer than the common root שָׁכַח (“to forget”). The phrase is best rendered “they boasted” (: “priding themselves”) rather than “they were praised” (, , , )—the verb שָׁבַח means “to praise” in Piel, but “to boast” in Hitpael (Ps 106:47; 1 Chr 16:35; I שׁבח; 986 שָׁבַח). This approach is adopted by the committee for the Jerusalem Hebrew Bible Project: see D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584–85.
131. 41 The term הֶבֶל (hevel) here means “enigmatic,” that is, difficult to grasp mentally. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure, dark, difficult to understand, enigmatic” ( I הֶבֶל; 210–11 I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
132. 42 The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. 83 אֲשֶׁר 8.d.
133. 43 The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama ( פִּתְגָם; 834 פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (, , , , , , , , ), “sentence for a crime” (), “sentence imposed” (), “sentence on a crime” ().
134. 44 Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out ( 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; 795 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; 794 ).
135. 45 Heb “the evil.”
136. 46 Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will ( 525 4), moral character ( 525 6), and as a synecdoche for the man himself ( 525 7).
137. 47 Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (, , ), “is fully set” (, , , ). However, several versions nuance it figuratively: “emboldened” (, ) and “boldly” (). renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”
138. 48 Heb “does evil one hundred [times].”
139. 49 Heb “and prolongs his [life].”
140. 50 Heb “those who fear God.”
141. 51 Heb “they fear.”
142. 52 Heb “he.”
143. 53 The word “their” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
144. 54 The phrase “like a shadow” (כַּצֵּל, katsel) modifies the verb (“prolong”) rather than the noun (“days”). Several English versions misconstrue the line: “he will not prolong his days, [which are] like a shadow” (, ); “the man who does not fear God is like a shadow” (); and “he will not prolong his shadowy days” (). It should be rendered “he will not prolong his days like a shadow” (, , , , ). Unlike a shadow that lengthens at sunset, the wicked do not normally live long.
145. 55 Heb “he.”
146. 56 Heb “they do not fear.”
147. 57 Heb “there is.” The term יֶשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2×]; 8:14 [3×]).
148. 58 The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
149. 59 Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see I הֶבֶל; 210–11 I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
150. 60 Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”
151. 61 Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”
152. 62 Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.
153. 63 Heb “under the sun.”
154. 64 The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
155. 65 The construction אִם … כִּי (ki … ’im) is used as a particle of exception to limit the preceding clause (“except; nothing but”). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. אִם כִּי B.2; 474 אִם כִּי 2.a).
156. 66 Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should—at the very least—enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” , ) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).”
157. 67 The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
158. 68 The vav introduces a logical conclusion.
159. 69 Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.
160. 70 Heb “under the sun.”
161. 71 Heb “I applied my heart.”
162. 72 Heb “to know.”
163. 73 Heb “and to see the business which is done.”
164. 74 Heb “for no one sees sleep with their eyes either day or night.” The construction גַם … כִּי (ki … gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. גַּם 9; 169 גַּם 6; 473 כִּי 2.c.
165. 75 Heb “all the work of God.”
166. 76 Heb “the work that is done.”
167. 77 Heb “under the sun.”
168. 78 Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.
169. 79 Heb “find.”
170. 80 The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
171. 81 The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.
172. 82 The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).
173. 83 Heb “he cannot find”; or “he does not find.”
174. 84 The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons.