Pengkhotbah 7:10

7:10 Do not say, “Why were the old days better than these days?” ¹ 

for it is not wise to ask that. ² 

Pengkhotbah 2:9

2:9 So ³  I was far wealthier ⁴  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ⁵ 

Pengkhotbah 10:10

10:10 If an iron axhead ⁶  is blunt and a workman ⁷  does not sharpen ⁸  its edge, ⁹ 

he must exert a great deal of effort; ¹⁰ 

so wisdom has the advantage of giving success.

Pengkhotbah 2:3

2:3 I thought deeply ¹¹  about the effects of ¹²  indulging ¹³  myself ¹⁴  with wine

(all the while ¹⁵  my mind was guiding me ¹⁶  with wisdom) ¹⁷ 

and the effects of ¹⁸  behaving foolishly, ¹⁹ 

so that ²⁰  I might discover what is profitable ²¹ 

for people ²²  to do on earth ²³  during the few days ²⁴  of their lives.

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ²⁵  he will be master over all the fruit of ²⁶  my labor ²⁷ 

for which I worked so wisely ²⁸  on earth! ²⁹ 

This also is futile!

Pengkhotbah 1:13

1:13 I decided ³⁰  to carefully ³¹  and thoroughly examine ³² 

all that has been accomplished on earth. ³³ 

I concluded: ³⁴  God has given people ³⁵  a burdensome task ³⁶ 

that keeps them ³⁷  occupied. ³⁸ 

Pengkhotbah 9:11

Wisdom Cannot Protect against Seemingly Chance Events

9:11 Again, ³⁹  I observed this on the earth: ⁴⁰ 

the race is not always ⁴¹  won by the swiftest,

the battle is not always won by the strongest;

prosperity ⁴²  does not always belong to those who are the wisest,

wealth does not always belong to those who are the most discerning,

nor does success ⁴³  always come to those with the most knowledge –

for time and chance may overcome ⁴⁴  them all.

Pengkhotbah 7:7

Human Wisdom Overturned by Adversity

7:7 Surely oppression ⁴⁵  can turn a wise person into a fool; ⁴⁶ 

likewise, ⁴⁷  a bribe corrupts ⁴⁸  the heart. ⁴⁹ 

Pengkhotbah 7:5

Frivolous Living Versus Wisdom

7:5 It is better for a person to receive ⁵⁰  a rebuke from those who are wise ⁵¹ 

than to listen to the song ⁵²  of fools.

Pengkhotbah 7:19

Wisdom Needed Because No One is Truly Righteous

7:19 Wisdom gives a wise person more protection ⁵³ 

than ten rulers in a city.

Pengkhotbah 2:14

2:14 The wise man can see where he is going, ⁵⁴  but the fool walks in darkness.

Yet I also realized that the same fate ⁵⁵  happens to them both. ⁵⁶ 

Pengkhotbah 7:12

7:12 For wisdom provides ⁵⁷  protection, ⁵⁸ 

just as ⁵⁹  money provides protection. ⁶⁰ 

But the advantage of knowledge is this:

Wisdom preserves the life ⁶¹  of its owner.

Pengkhotbah 9:16

9:16 So I concluded that wisdom is better than might, ⁶² 

but a poor man’s wisdom is despised; no one ever listens ⁶³  to his advice. ⁶⁴ 

Pengkhotbah 2:16

2:16 For the wise man, like ⁶⁵  the fool, will not be remembered for very long, ⁶⁶ 

because ⁶⁷  in the days to come, both will already have been forgotten. ⁶⁸ 

Alas, ⁶⁹  the wise man dies – just like ⁷⁰  the fool!

Pengkhotbah 9:15

9:15 However, a poor but wise man lived in the city, ⁷¹ 

and he could have delivered ⁷²  the city by his wisdom,

but no one listened ⁷³  to that poor man.

Pengkhotbah 7:11

Wisdom Can Lengthen One’s Life

7:11 Wisdom, like ⁷⁴  an inheritance, is a good thing;

it benefits those who see the light of day. ⁷⁵ 

Pengkhotbah 10:2

Wisdom Can Be Nullified By the Caprice of Rulers

10:2 A wise person’s good sense protects him, ⁷⁶ 

but a fool’s lack of sense leaves him vulnerable. ⁷⁷ 

Pengkhotbah 8:1

Human Government Demonstrates Limitations of Wisdom

8:1 Who is ⁷⁸  a ⁷⁹  wise person? Who knows the solution ⁸⁰  to a problem? ⁸¹ 

A person’s wisdom brightens his appearance, ⁸²  and softens ⁸³  his harsh countenance. ⁸⁴ 

Pengkhotbah 1:18

1:18 For with great wisdom comes ⁸⁵  great frustration;

whoever increases his ⁸⁶  knowledge merely ⁸⁷  increases his ⁸⁸  heartache.

Pengkhotbah 9:13

Most People Are Not Receptive to Wise Counsel

9:13 This is what I also observed about wisdom on earth, ⁸⁹ 

and it is a great burden ⁹⁰  to me:

Pengkhotbah 7:4

7:4 The heart of the wise is in the house of mourning,

but the heart of fools is in the house of merrymaking. ⁹¹ 

Pengkhotbah 6:8

6:8 So what advantage does a wise man have over a fool? ⁹² 

And what advantage ⁹³  does a pauper gain by knowing how to survive? ⁹⁴ 

Pengkhotbah 8:5

8:5 Whoever obeys his ⁹⁵  command will not experience harm,

and a wise person ⁹⁶  knows the proper time ⁹⁷  and procedure.

Pengkhotbah 9:17--10:1

Wisdom versus Fools, Sin, and Folly

9:17 The words of the wise are heard in quiet,

more than the shouting of a ruler is heard ⁹⁸  among fools.

9:18 Wisdom is better than weapons of war,

but one sinner can destroy much that is good.

10:1 One dead fly ⁹⁹  makes the perfumer’s ointment give off a rancid stench, ¹⁰⁰ 

so a little folly can outweigh ¹⁰¹  much wisdom. ¹⁰² 

Pengkhotbah 10:12

Words and Works of Wise Men and Fools

10:12 The words of a wise person ¹⁰³  win him ¹⁰⁴  favor, ¹⁰⁵ 

but the words ¹⁰⁶  of a fool are self-destructive. ¹⁰⁷ 

Pengkhotbah 12:9

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ¹⁰⁸ 

but he also taught knowledge to the people;

he carefully evaluated ¹⁰⁹  and arranged ¹¹⁰  many proverbs.

Pengkhotbah 2:13

2:13 I realized that wisdom is preferable to folly, ¹¹¹ 

just as light is preferable to darkness:

Pengkhotbah 1:16

Futility of Secular Wisdom

1:16 I thought to myself, ¹¹² 

“I have become much wiser ¹¹³  than any of my predecessors who ruled ¹¹⁴  over Jerusalem; ¹¹⁵ 

I ¹¹⁶  have acquired much wisdom and knowledge.” ¹¹⁷ 

Pengkhotbah 12:11

12:11 The words of the sages are like prods, ¹¹⁸ 

and the collected sayings are like firmly fixed nails;

they are given by one shepherd.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ¹¹⁹  wisdom, as well as foolish behavior and ideas. ¹²⁰ 

For what more can the king’s successor do than what the king ¹²¹  has already done?

Pengkhotbah 4:13

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

Pengkhotbah 8:16

Limitations of Human Wisdom

8:16 When I tried ¹²²  to gain ¹²³  wisdom

and to observe the activity ¹²⁴  on earth –

even though it prevents anyone from sleeping day or night ¹²⁵  –

Pengkhotbah 2:21

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ¹²⁶  the fruit of his labor ¹²⁷  as an inheritance ¹²⁸ 

to someone else who did not work for it.

This also is futile, and an awful injustice! ¹²⁹ 

Pengkhotbah 9:10

9:10 Whatever you find to do with your hands, ¹³⁰ 

do it with all your might,

because there is neither work nor planning nor knowledge nor wisdom in the grave, ¹³¹ 

the place where you will eventually go. ¹³² 

Pengkhotbah 2:15

2:15 So I thought to myself, “The fate of the fool will happen even to me! ¹³³ 

Then what did I gain by becoming so excessively ¹³⁴  wise?” ¹³⁵ 

So I lamented to myself, ¹³⁶ 

“The benefits of wisdom ¹³⁷  are ultimately ¹³⁸  meaningless!”

Pengkhotbah 7:25-26

True Righteousness and Wisdom are Virtually Nonexistent

7:25 I tried ¹³⁹  to understand, examine, and comprehend ¹⁴⁰ 

the role of ¹⁴¹  wisdom in the scheme of things, ¹⁴² 

and to understand the stupidity of wickedness ¹⁴³  and the insanity of folly. ¹⁴⁴ 

7:26 I discovered this: ¹⁴⁵ 

More bitter than death is the kind of ¹⁴⁶  woman ¹⁴⁷  who is like a hunter’s snare; ¹⁴⁸ 

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

Pengkhotbah 2:26

2:26 For to the one who pleases him, ¹⁴⁹  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ¹⁵⁰  wealth ¹⁵¹  –

only to give ¹⁵²  it ¹⁵³  to the one who pleases God.

This ¹⁵⁴  task of the wicked ¹⁵⁵  is futile – like chasing the wind!

Pengkhotbah 9:1

Everyone Will Die

9:1 So I reflected on all this, ¹⁵⁶  attempting to clear ¹⁵⁷  it all up.

I concluded that ¹⁵⁸  the righteous and the wise, as well as their works, are in the hand of God;

whether a person will be loved or hated ¹⁵⁹  –

no one knows what lies ahead. ¹⁶⁰ 

Pengkhotbah 8:17

8:17 then I discerned all that God has done: ¹⁶¹ 

No one really comprehends what happens ¹⁶²  on earth. ¹⁶³ 

Despite all human ¹⁶⁴  efforts to discover it, no one can ever grasp ¹⁶⁵  it. ¹⁶⁶ 

Even if ¹⁶⁷  a wise person claimed ¹⁶⁸  that he understood,

he would not really comprehend ¹⁶⁹  it. ¹⁷⁰ 

Pengkhotbah 7:23

Human Wisdom is Limited

7:23 I have examined all this by wisdom;

I said, “I am determined ¹⁷¹  to comprehend this” ¹⁷²  – but it was beyond my grasp. ¹⁷³ 

Pengkhotbah 7:16

7:16 So do not be excessively righteous or excessively ¹⁷⁴  wise; ¹⁷⁵ 

otherwise ¹⁷⁶  you might ¹⁷⁷  be disappointed. ¹⁷⁸ 

Pengkhotbah 1:17

1:17 So I decided ¹⁷⁹  to discern the benefit of ¹⁸⁰  wisdom and knowledge over ¹⁸¹  foolish behavior and ideas; ¹⁸² 

however, I concluded ¹⁸³  that even ¹⁸⁴  this endeavor ¹⁸⁵  is like ¹⁸⁶  trying to chase the wind! ¹⁸⁷ 

[7:10]  ¹ tn Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.

[7:10]  ² tn Heb “It is not from wisdom that you ask about this.”

[2:9]  ³ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ⁴ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ⁵ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[10:10]  ⁶ tn The term “ax head” does not appear in the Hebrew text, but is supplied in the translation for clarity. The preceding noun “iron” functions as a metonymy of material (i.e., iron) for the object with which it is associated (i.e., ax head).

[10:10]  ⁷ tn Heb “he”; the referent (the workman) is implied, and has been specified in the translation for clarity

[10:10]  ⁸ tn The verb קלל in the Pilpel means “to sharpen; to make a blade sharp” (HALOT 1104 s.v. קלל 1).This denominative verb is derived from the rare noun II קָלַל “smooth; shiny” (referring to bronze; Ezek 1:7; Dan 10:6; HALOT 1105 s.v.). Sharpening the blade or head of a bronze ax will make it smooth and shiny. It is not derived from I קָלַל (qalal) “to treat light” or the noun I קְלָלָה (qÿlalah) “curse.” Nor is it related to I קָלַל “to shake” (Ezek 21:26); cf. HALOT 1104. BDB 886 s.v. קָלַל 2 erroneously relates it to I קָלַל, suggesting “to whet” or “to move quickly to and fro.”

[10:10]  ⁹ tn Heb “face.”

[10:10]  ¹⁰ tn Heb “strength.” The term וַחֲיָלִים (vakhayalim, conjunction + plural noun from חַיִל, khayil, “strength; efficiency”) is an example of a plural of intensification (GKC 397-98 §124.e). The point is that it is a waste of a great deal of strength and energy. If a person is not smart, he will have to use a lot of energy and waste his efficiency.

[2:3]  ¹¹ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

[2:3]  sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.

[2:3]  ¹² tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ¹³ tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).

[2:3]  ¹⁴ tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”

[2:3]  ¹⁵ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ¹⁶ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ¹⁷ tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.

[2:3]  ¹⁸ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:3]  ¹⁹ tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.

[2:3]  ²⁰ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

[2:3]  ²¹ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).

[2:3]  ²² tn Heb “the sons of man.”

[2:3]  ²³ tn Heb “under the heavens.”

[2:3]  ²⁴ tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).

[2:19]  ²⁵ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ²⁶ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ²⁷ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ²⁸ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ²⁹ tn Heb “under the sun.”

[1:13]  ³⁰ tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”

[1:13]  ³¹ tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

[1:13]  ³² tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).

[1:13]  ³³ tn Heb “under heaven.”

[1:13]  sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others.

[1:13]  ³⁴ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

[1:13]  ³⁵ tn Heb “the sons of men/mankind.”

[1:13]  ³⁶ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

[1:13]  ³⁷ tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).

[1:13]  ³⁸ tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).

[9:11]  ³⁹ tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”

[9:11]  ⁴⁰ tn Heb “under the sun.”

[9:11]  ⁴¹ tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.

[9:11]  ⁴² tn Heb “bread.”

[9:11]  ⁴³ tn Heb “favor.”

[9:11]  ⁴⁴ tn Heb “happen to.”

[7:7]  ⁴⁵ tn Or “extortion.” Scholars debate whether the noun עֹשֶׁק (’osheq, “oppression; extortion”) in this context denotes “oppression” (HALOT 897 s.v. עֹשֶׁק 1) or “gain of extortion” (BDB 799 s.v. עֹשֶׁק 3). The parallelism between עֹשֶׁק and מַתָּנָה (mattanah, “bribe”) seems to suggest the latter; but the prominence of the theme of oppression in 7:8-10 argues for the former. Elsewhere in Ecclesiastes, the noun עֹשֶׁק denotes “oppression” (Eccl 4:1) and “extortion” (Eccl 5:8 [Heb 5:7]). The LXX rendered it as συκοφαντία (sukofantia, “oppression”). English translations are split between these two options: “extortion” (ASV, MLB, NIV), “oppression” (KJV, NAB, NASB, RSV, NRSV, YLT, Douay, Moffatt), as well as “cheating” (NJPS) and “slander” (NEB).

[7:7]  ⁴⁶ tn Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III הלל; BDB 239 s.v. II הלל. It has been handled variously: “makes a wise man mad” (KJV, NASB); “drives a wise man crazy” (NEB); “can make a fool of a wise man” (NAB); “makes the wise man foolish” (RSV, NRSV); and “turns a wise man into a fool” (NIV).

[7:7]  ⁴⁷ tn The vav prefixed to וִיאַבֵּד (vi’abbed, “corrupts”) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

[7:7]  ⁴⁸ tc The text has וִיאַבֵּד (vi’abbed, conjunction + Piel imperfect 3rd person masculine singular from אָבַד, ’avad, “to destroy”), but the Dead Sea Scrolls text 4Q109 (Qoh^a), which reads ,ויעוה assumes ויעוה “twists” or “perverts” (conjunction + Piel imperfect 3rd person masculine singular from עָוָה I, ’avah, “to bend; to twist.” See J. Muilenburg, “A Qoheleth Scroll from Qumran,” BASOR 135 [1954]: 27). The verb I עָוָה (“to bend; to twist”) is used in reference to moral perversion (e.g., 2 Sam 7:14; 19:20; 24:17; 1 Kgs 8:47; Job 33:27; Prov 12:8; Jer 9:4); cf. HALOT 796–97 s.v. עוה; BDB 730 s.v. I עָוָה. The verb ויאבד is used similarly in reference to moral corruption, e.g., Eccl 3:6; 9:18; Jer 23:1 (HALOT 3 s.v. I אבד; BDB 2 s.v. אָבַד 2).

[7:7]  ⁴⁹ tn Or “and a bribe drives a person mad.” The noun לֵב (lev, “heart”) may be taken as a synecdoche of part (i.e., heart) for the whole (i.e., a person). HALOT 3 s.v. I אבד suggests that וִיאַבֵּד לֵב (vi’abbed lev, “destroys the heart”) is an idiom meaning, “drives a person mad.” The B-line is taken as a comparison with the preceding A-line. On the other hand, the A-line and B-line might be in synonymous parallelism in which case the two lines could be rendered: “Surely [the gain of] extortion turns a wise man into a fool, and a bribe corrupts the heart.” On the other hand, the lines could be rendered, “Surely oppression drives a wise man crazy, and a bribe drives a person mad.”

[7:5]  ⁵⁰ tn Heb “hear.”

[7:5]  ⁵¹ tn Heb “rebuke of the wise,” a subjective genitive (“the wise” administer the rebuke).

[7:5]  ⁵² tn Or “praise.” The antithetical parallelism between “rebuke” (גַּעֲרַת, ga’arat) and “song” (שִׁיר, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is “music” to the ears: “praise of fools” (NEB, NJPS) and “flattery of fools” (Douay). However, the collocation of “song” (שִׁיר) in 7:5 with “laughter” (שְׂחֹק, sÿkhoq) in 7:6 suggests simply frivolous merrymaking: “song of fools” (KJV, NASB, NIV, ASV, RSV, NRSV).

[7:19]  ⁵³ tn Heb “gives strength.”

[2:14]  ⁵⁴ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ⁵⁵ sn The common fate to which Qoheleth refers is death.

[2:14]  ⁵⁶ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[7:12]  ⁵⁷ tn Heb “wisdom is a shade.” When used with a predicate nominative in a verbless clause, the preposition בְּ (bet) which appears twice in the line בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף (bÿtsel hakhokhmah bÿtsel hakkasef) denotes identity, the so-called bet of essence (HALOT 104 s.v. בְּ 3; BDB 88 s.v. בְּ 1.7; see also R. J. Williams, Hebrew Syntax, 45, §249).

[7:12]  ⁵⁸ tn The term צֵל (tsel, “shade, shadow”) refers to that which provides protection or a shelter from the sun (Gen 19:8; Judg 9:36; Isa 25:5; 32:2; Jer 48:45; Jonah 4:5). It is used often in a figurative sense (hypocatastasis) to connote “protection” from calamity (Num 14:9; Isa 49:2; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20).

[7:12]  ⁵⁹ tn The phrase “just as” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.

[7:12]  ⁶⁰ tn Heb “Wisdom is a shade, money is a shade.” The repetition of בְּצֵל (bÿtsel, “shade; protection”) suggests that the A-line and B-line function as comparisons. Thus the Hebrew phrases “Wisdom is a shade, money is a shade” may be nuanced, “Wisdom [provides] protection [just as] money [provides] protection.” This approach is adopted by several translations: “wisdom is a defense, as money is a defense” (ASV), “wisdom is protection just as money is protection” (NASB), “wisdom like wealth is a defense” (Moffatt), “the protection of wisdom is as the protection of money” (NAB), “the protection of wisdom is like the protection of money” (RSV, NRSV), “wisdom protects as wealth protects” (MLB), and “wisdom is a shelter, as money is a shelter” (NIV). The comparison is missed by KJV: “wisdom is a defense, and money is a defense.” Less likely is taking בְּ (bet) in a locative sense: “to be in the shelter of wisdom is to be in the shelter of money” (NJPS).

[7:12]  ⁶¹ tn The verb חָיָה (khayah, “to live”) in the Piel denotes (1) “to let live; to keep alive; to preserve alive; to allow to live happily” (Gen 12:12; Exod 1:17; Num 31:15; Deut 6:24; Josh 9:15; Isa 7:21; Jer 49:11) and (2) “to bring back to life” persons who are ill (Ps 30:4) or deceased (Hos 6:2); HALOT 309 s.v. חָיָה. Its parallelism with צֵל (tsel, “protection”) indicates that it means “to preserve someone’s life” from premature death or calamity. Therefore, “preserves the life” (RSV, NAB, ASV, NASB, NIV, NJPS) is preferable to “gives life to” (KJV, Douay, NRSV, YLT).

[9:16]  ⁶² tn Or “power.”

[9:16]  ⁶³ tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.

[9:16]  ⁶⁴ tn Heb “his words are never listened to.”

[2:16]  ⁶⁵ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).

[2:16]  ⁶⁶ tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”

[2:16]  ⁶⁷ tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”

[2:16]  ⁶⁸ tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.

[2:16]  ⁶⁹ tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.

[2:16]  ⁷⁰ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.

[9:15]  ⁷¹ tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.

[9:15]  ⁷² tn Or “he delivered.” The verb וּמִלַּט (umillat, from מָלַט, malat, “to deliver”) is functioning either in an indicative sense (past definite action: “he delivered”) or in a modal sense (past potential: “he could have delivered”). The literal meaning of זָכַר (zakhar, “to remember”) in the following line harmonizes with the indicative: “but no one remembered that poor man [afterward].” However, the modal is supported by v. 16: “A poor man’s wisdom is despised; no one ever listens to his advice.” This approach must nuance זָכַר (“to remember”) as “[no one] listened to [that poor man].” Most translations favor the indicative approach: “he delivered” or “he saved” (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: “he might have saved” (NEB, NJPS, NASB margin).

[9:15]  ⁷³ tn Heb “remembered.”

[7:11]  ⁷⁴ tn Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (’im) may denote: (1) accompaniment: “together with,” or (2) comparison: “as good as; like; in comparison to” (HALOT 839–40 s.v. עִם; BDB 767–69 s.v. עִם). BDB 767 s.v. 1 suggests the accompaniment nuance “together with,” while HALOT 840 s.v. 2.c suggests the comparative sense “in comparison to.” The translations are also divided: “wisdom with an inheritance is good” (KJV, ASV margin, RSV, NASB, YLT); “wisdom, like an inheritance, is a good thing” (NIV); “wisdom is as good as an inheritance” (ASV, NRSV, MLB, NJPS, Moffatt); “wisdom is better than an inheritance” (NEB). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: “Wisdom, like an inheritance, is good” (7:11a) = “Wisdom provides protection, just as money provides protection” (7:12a). The “good thing” that wisdom – like an inheritance or money – provides is protection.

[7:11]  ⁷⁵ tn Heb “see the sun.”

[10:2]  ⁷⁶ tn Heb “a wise man’s heart is at his right hand.” The phrase “right hand” is a Hebrew idiom for the place of protection (e.g., Pss 16:8; 110:5; 121:5). In ancient warfare, the shield of the warrior on one’s right-hand side protected one’s right hand. Qoheleth’s point is that wisdom provides protection (e.g., Eccl 7:12).

[10:2]  ⁷⁷ tn Heb “and the heart of a fool is at his left hand.” The fool lacks the protection of wisdom which is at the right-hand side of the wise man (see note on “right hand” in the previous line). The wise man’s heart (i.e., good sense) protects him, but the fool is always getting into trouble.

[8:1]  ⁷⁸ tn The preposition כְּ (kaf) prefixed to כְּהֶחָכָם (kÿhekhakham, “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; IBHS 202-4 §11.2.9b).

[8:1]  ⁷⁹ tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).

[8:1]  ⁸⁰ tn Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” (HALOT 982–83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (pÿshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (pÿshar, “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).

[8:1]  ⁸¹ tn Heb “a thing.”

[8:1]  ⁸² tn Heb “makes his face shine.”

[8:1]  ⁸³ tc The MT vocalizes the consonantal form ישנא as יְשֻׁנֶּא (yÿshunne’, Pual imperfect 3rd person masculine singular from I שָׁנָה, shana, “to change”). However, the LXX μισθήσεται (misqhsetai) reflects an alternate vocalization tradition of יִשָּׂנֵא (yissane’, Niphal imperfect 3rd person masculine singular from שָׂנֵא, sane’, “to hate”), while the Vulgate’s commutabit reflects יְשַׁנֶּה (yÿshanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”).

[8:1]  tn Heb “the strength of his face is changed.”

[8:1]  ⁸⁴ tn Heb “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” (BDB 739 s.v. עֹז 4) or “hard face” = harsh countenance (HALOT 805 s.v. I עֹז 1.c).

[1:18]  ⁸⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁸⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁸⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ⁸⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[9:13]  ⁸⁹ tn Heb “under the sun.”

[9:13]  ⁹⁰ tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[7:4]  ⁹¹ sn The expression the house of merrymaking refers to a banquet where those who attend engage in self-indulgent feasting and riotous drinking.

[6:8]  ⁹² sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1-22). However, wisdom cannot deliver one from death.

[6:8]  ⁹³ sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).

[6:8]  ⁹⁴ tn Heb “ What to the pauper who knows to walk before the living”; or “how to get along in life.”

[8:5]  ⁹⁵ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.

[8:5]  ⁹⁶ tn Heb “the heart of a wise man.”

[8:5]  ⁹⁷ tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. 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).

[9:17]  ⁹⁸ tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line.

[10:1]  ⁹⁹ tn Heb “flies of death.” The plural form of “flies” (זְבוּבֵי, zÿvuve) may be taken as a plural of number (“dead flies”) or a distributive plural referring to one little fly (“one dead fly”). The singular form of the following verb and the parallelism support the latter: “one little fly…so a little folly.”

[10:1]  ¹⁰⁰ tn The verb בָּאַשׁ (ba’ash) means “to cause to stink; to turn rancid; to emit a stinking odor” (e.g., Exod 16:24; Ps 38:6; Eccl 10:1); see HALOT 107 s.v. באשׁ 1; BDB 93 s.v. בָּאַשׁ. It is related to the noun בְּאשׁ (bÿ’osh, “stench”; Isa 34:3; Joel 2:20; Amos 4:10); cf. HALOT 107 s.v. באשׁ; BDB 93 s.v. בְּאשׁ. The verbal root נבע means “to ferment” or “to emit; to pour out; to bubble; to belch forth; to cause to gush forth” (HALOT 665 s.v. נבע; BDB 615 s.v. נָבַע). The two terms יַבְאִישׁ יַבִּיעַ (yav’ish yabbia’, “to stink” and “to ferment”) create a hendiadys: a figurative expression in which two terms are used to connote one idea: “makes a rancid stench.” Several versions treat this as a hendiadys (Old Greek, Symmachus, Targum, Vulgate); however, the Syriac treats them as separate verbs. Most translations treat these as a hendiadys: “Dead flies cause the ointment of the apothecary to send forth a stinking savor” (KJV); “Dead flies make a perfumer’s oil stink” (NASB); “dead flies give perfume a bad smell” (NIV); “Dead flies make the perfumer’s ointment give off an evil odor” (RSV); Dead flies make the perfumer’s ointment give off a foul odor” (NRSV); “Dead flies cause a perfumer’s perfume to send forth a stink” (YLT); “Dead flies make the perfumer’s ointment give off a foul odor” (NRSV). Others render both separately: “Dead flies make the perfumer’s sweet ointment rancid and ferment” (NEB); “Dead flies turn the perfumer’s ointment fetid and putrid” (NJPS).

[10:1]  ¹⁰¹ tn Heb “carries more weight than”; or “is more precious than.” The adjective יָקָר (yaqar) denotes “precious; valuable; costly” (HALOT 432 s.v. יָקָר 2) or “weighty; influential” (BDB 430 s.v. יָקָר 4). The related verb denotes “to carry weight,” that is, to be influential (HALOT 432 s.v. יָקָר 2). The idea is not that a little folly is more valuable than much wisdom; but that a little folly can have more influence than great wisdom. It only takes one little mistake to ruin a life of great wisdom. The English versions understand it this way: “so a little foolishness is weightier than wisdom and honor” (NASB); “so a little folly outweighs massive wisdom” (NJPS); “so a little folly outweighs an abundance of wisdom” (MLB); “so a little folly outweighs wisdom and honor” (RSV, NRSV, NIV); “so can a little folly make wisdom lose its worth” (NEB); “so a little folly annuls great wisdom” (ASV); “a single slip can ruin much that is good” (NAB); “so doth a little folly him that is in reputation for wisdom and honor” (KJV). The LXX rendered the line rather freely: τιμιον ὀλιγον σοφιἀ ὑπερ δοξαν ἀφροσυνης μεγαλην (“a little wisdom is more precious than great glory of folly”). This does not accurately represent the Hebrew syntax.

[10:1]  sn Qoheleth creates a wordplay by using two Hebrew words for social honor or influence: “weighty” = honorable (יָקָר, yaqar) and “heavy” = honor (כָּבוֹד, cavod).

[10:1]  ¹⁰² tn The MT reads מֵחָכְמָה מִכָּבוֹד (mekhokhmah mikkavod, “more than wisdom, more than honor”), but several medieval Hebrew mss read וּמִכָּבוֹד מֵחָכְמָה (mekhokhmah umikkavod, “more than wisdom and honor”). However the textual problem is resolved, the two nouns form a hendiadys: two terms joined by vav that describe one concept. The first noun retains its full nominal sense, while the second functions adjectivally: “heavy wisdom” or better, “great wisdom.”

[10:12]  ¹⁰³ tn Heb “of a wise man’s mouth.”

[10:12]  ¹⁰⁴ tn The phrase “win him” does not appear in the Hebrew text, but has been supplied in the translation for clarity.

[10:12]  ¹⁰⁵ tn Or “are gracious.” The antithetical parallelism suggests that חֵן (khen) does not denote “gracious character” but “[gain] favor” (e.g., Gen 39:21; Exod 3:21; 11:3; 12:36; Prov 3:4, 34; 13:15; 22:1; 28:23; Eccl 9:11); cf. HALOT 332 s.v. חֵן 2; BDB 336 s.v. חֵן 2. The LXX, on the other hand, rendered חֶן with χάρις (caris, “gracious”). The English versions are divided: “are gracious” (KJV, YLT, ASV, NASB, NIV) and “win him favor” (NEB, RSV, NRSV, NAB, MLB, NJPS, Moffatt).

[10:12]  ¹⁰⁶ tn Heb “lips.”

[10:12]  ¹⁰⁷ tn Heb “consume him”; or “engulf him.” The verb I בלע (“to swallow”) creates a striking wordplay on the homonymic root II בלע (“to speak eloquently”; HALOT 134-35 s.v בלע). Rather than speaking eloquently (II בלע, “to speak eloquently”), the fool utters words that are self-destructive (I בלע, “to swallow, engulf”).

[12:9]  ¹⁰⁸ sn 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.

[12:9]  ¹⁰⁹ tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’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” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 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 [SoBB], 189).

[12:9]  ¹¹⁰ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. 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.

[2:13]  ¹¹¹ tn Heb “and I saw that there is profit for wisdom more than folly.”

[1:16]  ¹¹² tn Heb “I spoke, I, with my heart.”

[1:16]  ¹¹³ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ¹¹⁴ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹¹⁶ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ¹¹⁷ tn Heb “My heart has seen much wisdom and knowledge.”

[12:11]  ¹¹⁸ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

[2:12]  ¹¹⁹ tn Heb “and I turned to see.”

[2:12]  ¹²⁰ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ¹²¹ tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.

[8:16]  ¹²² tn Heb “I applied my heart.”

[8:16]  ¹²³ tn Heb “to know.”

[8:16]  ¹²⁴ tn Heb “and to see the business which is done.”

[8:16]  ¹²⁵ tn 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. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.

[2:21]  ¹²⁶ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

[2:21]  ¹²⁷ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ¹²⁸ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ¹²⁹ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:21]  sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”

[9:10]  ¹³⁰ tn Heb “Whatever your hand finds to do.”

[9:10]  ¹³¹ tn Heb “Sheol.”

[9:10]  ¹³² tn Or “where you are about to go.”

[2:15]  ¹³³ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ¹³⁴ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ¹³⁵ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ¹³⁶ tn Heb “So I said in my heart.”

[2:15]  ¹³⁷ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ¹³⁸ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[7:25]  ¹³⁹ tn Heb “I turned, I, even my heart.”

[7:25]  ¹⁴⁰ tn Heb “to seek.”

[7:25]  ¹⁴¹ tn The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[7:25]  ¹⁴² tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vÿkheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (’itsÿvonekh vÿheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).

[7:25]  ¹⁴³ tn Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (resha’ kesel) may be taken as a genitive of attribution (“the wickedness of folly”) or as a genitive of attribute (“the folly of wickedness”). The English versions treat it in various ways: “wickedness of folly” (KJV); “wrong of folly” (YLT); “evil of folly” (NASB); “stupidity of wickedness” (NIV); “wickedness, stupidity” (NJPS); “wickedness is folly [or foolish]” (ASV, NAB, NRSV, MLB, Moffatt), and “it is folly to be wicked” (NEB).

[7:25]  ¹⁴⁴ tn Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (vÿhassikhlut holelot) may be taken as a genitive of attribution (“the stupidity of wickedness”) or a genitive of attribute (“the evil of folly”). The phrase is rendered variously: “foolishness and madness” (KJV); “foolishness of madness” (NASB); “madness of folly” (NIV); “madness and folly” (NJPS); “the foolishness which is madness” (NEB); and “foolishness [or folly] is madness” (ASV, NAB, NRSV, MLB, Moffatt).

[7:26]  ¹⁴⁵ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  ¹⁴⁶ tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

[7:26]  ¹⁴⁷ tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

[7:26]  ¹⁴⁸ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

[2:26]  ¹⁴⁹ tn Heb “for to a man who is good before him.”

[2:26]  ¹⁵⁰ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ¹⁵¹ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹⁵² sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ¹⁵³ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹⁵⁴ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ¹⁵⁵ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[9:1]  ¹⁵⁶ tn Heb “I laid all this to my heart.”

[9:1]  ¹⁵⁷ tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.

[9:1]  ¹⁵⁸ tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.

[9:1]  ¹⁵⁹ tn Heb “whether love or hatred.”

[9:1]  ¹⁶⁰ tn Heb “man does not know anything before them.”

[8:17]  ¹⁶¹ tn Heb “all the work of God.”

[8:17]  ¹⁶² tn Heb “the work that is done.”

[8:17]  ¹⁶³ tn Heb “under the sun.”

[8:17]  ¹⁶⁴ tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.

[8:17]  ¹⁶⁵ tn Heb “find.”

[8:17]  ¹⁶⁶ tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:17]  ¹⁶⁷ tn The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.

[8:17]  ¹⁶⁸ tn The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).

[8:17]  ¹⁶⁹ tn Heb “he cannot find”; or “he does not find.”

[8:17]  ¹⁷⁰ tn 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.

[7:23]  ¹⁷¹ tn The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

[7:23]  ¹⁷² tn Or “I am determined to become wise”

[7:23]  ¹⁷³ tn Or “but it eluded me”; Heb “but it was far from me.”

[7:16]  ¹⁷⁴ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 2:15 “excessively wise” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”; cf. HALOT 452 s.v. I יֶתֶר) and related to the verb יָתַר (yatar, Niphal “to be left over” and Hiphil “to have left over”; cf. HALOT 451-52). In 2:15 the adjective יוֹתֵר is used with the noun יִתְרוֹן (yitron, “advantage; profit”) in a wordplay or pun: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate – death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He strove to obtain wisdom, yet it held no ultimate advantage. Likewise, in 7:16, Qoheleth warns that wisdom and righteous behavior do not guarantee an advantage over wickedness and folly, because the law of retribution is sometimes violated.

[7:16]  ¹⁷⁵ tn Heb “So do not be overly righteous and do not be overly wise.” The Hitpael verb תִּתְחַכַּם (titkhakkam, from חָכַם, khakham, “to be wise”) means “to make or show yourself wise” (HALOT 314 s.v. חכם; BDB 314 s.v. חָכַם). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one’s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line – “overly righteous and overly wise” – may be resolved by proper classification of the Hitpael stem of this verb.

[7:16]  ¹⁷⁶ tn Heb “Why?” The question is rhetorical.

[7:16]  ¹⁷⁷ tn The imperfect of שָׁמֵם (shamem) functions in a modal sense, denoting possibility: “you might be…” (see IBHS 508 §31.4e).

[7:16]  ¹⁷⁸ tn Or “Why should you ruin yourself?”; or “Why should you destroy yourself?” The verb שָׁמֵם (shamem) is traditionally taken as “to destroy; to ruin oneself.” For its use here HALOT 1566 s.v. שׁמם 2 has “to cause oneself ruin”; BDB 1031 s.v. שָׁמֵם 2 has “cause oneself desolation, ruin.” Most English versions take a similar approach: “Why destroy yourself?” (KJV, ASV, NEB, NRSV, MLB, NIV); “Why ruin yourself?” (NAB, NASB). However, in the Hitpolel stem the root שׁמם never means this elsewhere, but is always nuanced elsewhere as “to be appalled; to be astonished; to be dumbfounded; to be confounded; to be horrified” (e.g., Ps 143:4; Isa 59:16; 63:5; Dan 8:27); cf. BDB 1031 s.v. שָׁמֵם 1; HALOT 1566 s.v. שׁמם 1. It is taken this way in the English version of the Tanakh: “or you may be dumbfounded” (NJPS). Likewise, Cohen renders, “Why should you be overcome with amazement?” (A. Cohen, The Five Megilloth [SoBB], 154). If a person was trusting in his own righteousness or wisdom to guarantee prosperity, he might be scandalized by the exceptions to the doctrine of retribution that Qoheleth had observed in 7:15. D. R. Glenn (“Ecclesiastes,” BKCOT, 994) notes: “This fits in nicely with Solomon’s argument here. He urged his readers not to be over-righteous or over-wise ‘lest they be confounded or astonished.’ He meant that they should not depend on their righteousness or wisdom to guarantee God’s blessing because they might be confounded, dismayed, or disappointed like the righteous people whom Solomon had seen perishing in spite of their righteousness [in 7:15].” See GKC 149 §54.c.

[1:17]  ¹⁷⁹ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹⁸⁰ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁸¹ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁸² tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ¹⁸³ tn Heb “I know.”

[1:17]  ¹⁸⁴ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ¹⁸⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁸⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁸⁷ tn Heb “striving of wind.”