Ecclesiastes 12:9–12

Footnotes

1. 31 Eccl 12:9–12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.
2. 32 Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vé’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” ( 24 מאזן) or “to balance” ( II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [], 189).
3. 33 The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” ( תקן; 1075 תָּקַן). This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.
4. 34 In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.
5. 35 The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vékhatuv, conjunction + Qal passive participle from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the ’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, graphō, “to write). (2) The editors suggest the vocalization וְכָתוֹב (vékhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew preserve an alternate textual tradition of וְכָתַב (vékhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), and . The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (); “and that which was written uprightly, even words of truth” (); “and, written by the upright, words of truth” (); “but what he wrote was the honest truth” (); “and what he wrote was upright and true” (). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (); “and to write correctly the reliable words of truth” (); “and to write down true sayings with precision” (). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (); “and he wrote words of truth plainly” (); “even as he put down plainly what was true” (); “and he wrote words most right, and full of truth” (); and “and he recorded genuinely truthful sayings” (). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, e.d., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.
6. 36 The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vékhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vékhatuv yosher) “and what is written uprightly, namely, truthful words.”
7. 37 Or “goads”; “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.
8. 38 The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10–11: “The words of the wise … are given from one shepherd. And of anything beyond these, my son, be warned!” (see , , , , ). This is paraphrased well by : “My son, avoid anything beyond the scriptures of wisdom” (). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see , , , ).
9. 39 The verb עָשָׂה (’asah, “to do”) may mean “to make” ( I עשׂה 3) or “to acquire” ( I עשׂה 6). The rendered it as ποιῆσαι (poiēsai, “making”), as do most English versions: “making” (, , , , , , , , ). However, several English versions reflect a different nuance: “there is no end to the buying of books” (); “the use of books is endless” (); and “the writing of many books is endless” ().
10. 40 Heb “the flesh.” The term בָּשָׂר (basar, “flesh”) refers to the body, functioning as a synecdoche or part (i.e., flesh, skin) for the whole (i.e., body), e.g., Gen 17:13; Ps 16:9; Prov 14:30 (see E. W. Bullinger, Figures of Speech, ).