Ecclesiastes 11:7–10

Footnotes

1. 19 The term “light” (הָאוֹר, ha’or) is used figuratively (metonymy of association) in reference to “life” (e.g., Job 3:20; 33:30; Ps 56:14). By contrast, death is described as “darkness” (e.g., Eccl 11:8; 12:6–7).
2. 20 The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey.
3. 21 Heb “to the eyes.” The term “eyes” is a synecdoche of part (i.e., eyes) for the whole person. Used with the idiom “to see the sun” (i.e., to be alive), Qoheleth is simply saying that the experience of a life is a pleasant thing that should be savored.
4. 22 The idiom “to see the sun” (both רָאָה הָשָּׁמֶשׁ, ra’ah hashamesh, and חָזָה הַשָּׁמֶשׁ, khazah hashamesh) is an idiom meaning “to be alive” (e.g., Ps 58:9; Eccl 6:5; 7:11; 11:7); cf. 1039 שֶׁמֶשׁ 4.b. The opposite idiom, “the sun is darkened,” refers to the onset of old age and death (Eccl 12:2).
5. 23 The phrase “the days of darkness” refers to the onset of old age (Eccl 12:1–5) and the inevitable experience of death (Eccl 11:7–8; 12:6–7). Elsewhere, “darkness” is a figure of speech (metonymy of association) for death (Job 10:21–22; 17:13; 18:18).
6. 24 The term הֶבֶל (hevel) here means “obscure,” that is, unknown. 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” (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).
7. 25 Heb “in your youth”; or “in your childhood.”
8. 26 Heb “walk in the ways of your heart.”
9. 27 Heb “the sight.”
10. 28 Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.
11. 29 The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence ( סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” ( 1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (, , , ); “turn aside” (); “ward off” (); and “banish” (, , , , , ).
12. 30 The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.
13. 31 Heb “your heart.”
14. 32 In light of the parallelism, רָעָה (ra’ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see רָעָה 4.b; 949 רָעָה 2. This sense is best captured as “pain” (, , , , ) or “the troubles [of your body]” (, ), rather than “evil” (, , , ) or “sorrow” ().
15. 33 Heb “your flesh.”
16. 34 Or “childhood.”
17. 35 Or “youth”; Heb “black hair” or “the dawn [of life].” The feminine noun הַשַּׁחֲרוּת (hashakharut) is a , occurring only here. There is debate whether it is from שָׁחֹר (shakhor) which means “black” (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; שׁחר; 1007 שָׁחֹר and שָׁחַר) or שַׁחַר (shakhar) which means “dawn” (e.g., Gen 19:15; Job 3:9; Song 6:10; שָׁחַר). If this term is from שָׁחֹר it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from שַׁחַר it connotes the “dawn of life” or “prime of life.” This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for “youth” or “prime of life,” as the parallel term הַיַּלְדוּת (hayyaldut, “youth” or “childhood”) indicates. The term is rendered variously in the English versions: “black hair” (); “the dawn of youth” (); “the dawn of life” (, , , ); “the prime of life” (, ); “vigor” (); “youth” (); and “manhood” (). The plural forms of הַשַּׁחֲרוּת and הַיַּלְדוּת are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., זְקֻנִים (zéqunim, “old age”); נְעוּרִים (né’urim, “youth”); and עֲלוּמִים (’alumim, “youthfulness”); see §7.4.2b.
18. 36 The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut).