Pengkhotbah 9:9

9:9 Enjoy ¹  life with your beloved wife ²  during all the days of your fleeting ³  life

that God ⁴  has given you on earth ⁵  during all your fleeting days; ⁶ 

for that is your reward in life and in your burdensome work ⁷  on earth. ⁸ 

Maleakhi 2:14-15

2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, ⁹  to whom you have become unfaithful even though she is your companion and wife by law. ¹⁰  2:15 No one who has even a small portion of the Spirit in him does this. ¹¹  What did our ancestor ¹²  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ¹³ 

[9:9]  ¹ tn Heb “see.”

[9:9]  ² tn Heb “the wife whom you love.”

[9:9]  ³ tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”

[9:9]  ⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:9]  ⁵ tn Heb “under the sun”

[9:9]  ⁶ tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yÿme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yÿme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.

[9:9]  ⁷ tn Heb “in your toil in which you toil.”

[9:9]  ⁸ tn Heb “under the sun.”

[2:14]  ⁹ tn Heb “the Lord is a witness between you and [between] the wife of your youth.”

[2:14]  ¹⁰ sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.

[2:15]  ¹¹ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ¹² tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ¹³ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).