Ecclesiastes 12:5

Footnotes

1. 16 The Hebrew noun חַתְחַתִּים (khatkhattim) literally means “terrors” ( חַתְחַת; 369 חַתְחַת). Here it is used as a metonymy (cause for effect) to refer to dangers that cause the elderly to be fearful of going outside or walking along the streets. The form חַתְחַתִּים is a reduplicated noun stem from the root חתת (“terror”); חַתְחַת; 369 חַתְחַת. The reduplication of the noun stem intensifies its meaning: the noun חִתַּת (khittat) means “terror,” so the intensified reduplicated form חַתְחַת (khatkhat) connotes something like “great terror” (see S. Moscati, Comparative Grammar, 78–79, §12.9–13). The plural form חַתְחַתִּים (“great terrors”) denotes plural of number (more than one) or plural of intensity (which would further intensify the experience of fear); see §7.4.3a.
2. 17 The noun שָׁקֵד (shaqed) is used in the OT in reference to the “almond nut” (e.g., Gen 43:11; Num 17:23) and metonymically (product for thing producing it) for the “almond tree” (e.g., Jer 1:11); cf. שָׁקֵד; 1052 שָׁקֵד 2.
3. 18 The verb נצץ (“to blossom”) is a geminate verb (II = III) that, in this case, is written with a matres lectionis (plene spelling) rather than the normal spelling of וינץ ( §73.g). The Hiphil verb יָנֵאץ (yane’ts) is from the root נצץ “to shine; to sparkle; to blossom” ( נצץ; 665 נָצַץ). It is used in reference to almond blossoms whose color progresses from pink to white as they ripen (e.g., Song 6:11). This is an appropriate metaphor (comparison of sight) to describe white hair that often accompanies the onset of old age.
4. 19 Or “locust.”
5. 20 The verb סָבַל (saval, “to bear a heavy load”) means “to drag oneself along” as a burden ( 687 סָבַל) or “to become thick; to move slowly forward; to clear off” ( סבל).
6. 21 The noun אֲבִיּוֹנָה (’aviyyonah, “caper berry, caper fruit”) is a , occurring only here in the Hebrew Bible. It refers to the Capparis spinosa fruit which was eaten as an aphrodisiac in the ancient Near East ( אֲבִיּוֹנָה; 2–3 אֲבִיּוֹנָה). There are two options for the interpretation of this figure: (1) At the onset of old age, the sexual virility that marked one’s youth is nothing more than a distant memory, and even aphrodisiacs fail to stimulate sexual desire to allow for sexual intercourse. (2) The onset of old age is like the shriveling up of the caper berry fruit; the once virile youth has passed his prime just like a shriveled caper berry can no longer provide a sexual stimulant.
7. 22 The vocalizes consonantal ותפר as וְתָפֵר (vétafer, conjunction + Hiphil imperfect 3rd person feminine singular from פָּרַר, parar, “to burst”). However, an alternate vocalization tradition of וְתֻפַּר (vétupar, conjunction + Hophal imperfect 3rd person feminine singular “to be broken down”) is reflected in the which reads καὶ διασκεδασθῇ (kai diaskedasthē, “is scattered”) and Symmachus καὶ διαλυθῇ (kai dialuthē, “is broken up”) which is followed by the . On the other hand, Aquila’s καὶ καρπεύσει (kai karpeusei, “are enjoyed,” of fruits) reflects וְתִפְרֶה (Qal imperfect 3rd person feminine singular from פָרַה, “to bear fruit”); this does not reflect an alternate reading but a translator’s error in word division between וְתָפֵר הָאֲבִיּוֹנָה (vétafer ha’aviyyonah, “the caper berry bursts”) and וְתִפְרֶה אֲבִיּוֹנָה (vétifreh ’aviyyonah, “the caper berry bears fruit”). Or “fails”; or “bursts.” The meaning of the verb פָּרַר (parar, “to break; to make ineffectual”) is debated: (1) “to be ineffectual,” that is, to fail to provide sexual power as an aphrodisiac, or (2) “to break; to burst,” that is, the caper berry fruit shrivels as it lingers on its branch beyond its period of ripeness ( פרר 2.f; 830 I. פָּרַר 2.d).
8. 23 In the construct phrase בֵּית עוֹלָמוֹ (bet ’olamo, “house of his eternity”), the genitive עוֹלָמוֹ (“eternity”) functions as an attributive adjective: “his eternal home.” This is an idiom for the grave as the resting place of the body (e.g., Ps 49:12 [11]; Job 7:9; 14:10–12; Eccl 12:5) or Sheol as the residence of the dead (e.g., Job 17:13; 30:23); see I בַּיִת 2; (5); 109 בַּיִת 1.d. For example, the term בֵּית (“house”) is used in Job 30:23 in parallelism with “death” (מָוֶת, mavet). The same idiom appears in postbiblical Hebrew: “the house of eternity” (בֵּית עוֹלָם, bet ’olam) is a euphemism for a burial ground or cemetery (e.g., Lamentations Rabbah 1:5); see 1084–85 עָלַם III. This idiom is also found in a Moabite text in reference to the grave (Deir Alla Inscription 2:6). A similar idiom is found in Phoenician and Palmyrene in reference to the grave ( 35). The idiom appears to have originated in Egyptian literature (H. A. Hoffner, 2:113). See F. Cumont, Afterlife in Roman Paganism, 48–50.