Ecclesiastes 8

Footnotes

1. 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).
2. 2 The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).
3. 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).
4. 4 Heb “a thing.”
5. 5 Heb “makes his face shine.”
6. 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.”
7. 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).
8. 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.
9. 9 The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
10. 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”).
11. 11 The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.
12. 12 Or “do not stand up for a bad cause.”
13. 13 Heb “word.”
14. 14 Heb “supreme.”
15. 15 Heb “Who can say …?”
16. 16 The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
17. 17 Heb “the heart of a wise man.”
18. 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).
19. 19 Heb “evil”; or “misery.”
20. 20 Heb “the man.”
21. 21 Heb “upon him.”
22. 22 Heb “what will be.”
23. 23 Heb “Who can tell him what will be?”
24. 24 Heb “There is not a man who has mastery over the wind to restrain the wind.”
25. 25 The word “his” does not appear in the Hebrew text, but is supplied in the translation for clarity.
26. 26 Heb “There is no discharge in war.”
27. 27 Heb “its owners.”
28. 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” ().
29. 29 Heb “my heart.”
30. 30 Heb “every work”; or “every deed.”
31. 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.”
32. 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” ().
33. 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” ().
34. 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.
35. 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, , , ).
36. 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.”
37. 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.
38. 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.
39. 39 Heb “the holy place.”
40. 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.
41. 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).
42. 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.
43. 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” ().
44. 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 ).
45. 45 Heb “the evil.”
46. 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).
47. 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.”
48. 48 Heb “does evil one hundred [times].”
49. 49 Heb “and prolongs his [life].”
50. 50 Heb “those who fear God.”
51. 51 Heb “they fear.”
52. 52 Heb “he.”
53. 53 The word “their” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
54. 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.
55. 55 Heb “he.”
56. 56 Heb “they do not fear.”
57. 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×]).
58. 58 The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
59. 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).
60. 60 Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”
61. 61 Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”
62. 62 Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.
63. 63 Heb “under the sun.”
64. 64 The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
65. 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).
66. 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).”
67. 67 The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
68. 68 The vav introduces a logical conclusion.
69. 69 Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.
70. 70 Heb “under the sun.”
71. 71 Heb “I applied my heart.”
72. 72 Heb “to know.”
73. 73 Heb “and to see the business which is done.”
74. 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.
75. 75 Heb “all the work of God.”
76. 76 Heb “the work that is done.”
77. 77 Heb “under the sun.”
78. 78 Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.
79. 79 Heb “find.”
80. 80 The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
81. 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.
82. 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).
83. 83 Heb “he cannot find”; or “he does not find.”
84. 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.