Pengkhotbah 7:19

Wisdom Needed Because No One is Truly Righteous

7:19 Wisdom gives a wise person more protection ¹ 

than ten rulers in a city.

Pengkhotbah 9:10

9:10 Whatever you find to do with your hands, ² 

do it with all your might,

because there is neither work nor planning nor knowledge nor wisdom in the grave, ³ 

the place where you will eventually go. ⁴ 

Pengkhotbah 9:16

9:16 So I concluded that wisdom is better than might, ⁵ 

but a poor man’s wisdom is despised; no one ever listens ⁶  to his advice. ⁷ 

Pengkhotbah 10:10

10:10 If an iron axhead ⁸  is blunt and a workman ⁹  does not sharpen ¹⁰  its edge, ¹¹ 

he must exert a great deal of effort; ¹² 

so wisdom has the advantage of giving success.

Pengkhotbah 6:10

The Futile Way Life Works

6:10 Whatever has happened was foreordained, ¹³ 

and what happens to a person ¹⁴  was also foreknown.

It is useless for him to argue with God about his fate

because God is more powerful than he is. ¹⁵ 

Pengkhotbah 7:26

7:26 I discovered this: ¹⁶ 

More bitter than death is the kind of ¹⁷  woman ¹⁸  who is like a hunter’s snare; ¹⁹ 

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 9:11

Wisdom Cannot Protect against Seemingly Chance Events

9:11 Again, ²⁰  I observed this on the earth: ²¹ 

the race is not always ²²  won by the swiftest,

the battle is not always won by the strongest;

prosperity ²³  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 ²⁴  always come to those with the most knowledge –

for time and chance may overcome ²⁵  them all.

Pengkhotbah 12:11

12:11 The words of the sages are like prods, ²⁶ 

and the collected sayings are like firmly fixed nails;

they are given by one shepherd.

Pengkhotbah 12:3

12:3 when those who keep watch over the house ²⁷  begin to tremble, ²⁸ 

and the virile men begin to stoop over, ²⁹ 

and the grinders ³⁰  begin to cease because they grow few,

and those who look through the windows grow dim, ³¹ 

Pengkhotbah 10:16

The Problem with Foolish Rulers

10:16 Woe to you, O land, when your king is childish, ³² 

and your princes feast in the morning!

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ³³  I again considered ³⁴  all the oppression ³⁵  that continually occurs ³⁶  on earth. ³⁷ 

This is what I saw: ³⁸ 

The oppressed ³⁹  were in tears, ⁴⁰  but no one was comforting them;

no one delivers ⁴¹  them from the power of their oppressors. ⁴² 

[7:19]  ¹ tn Heb “gives strength.”

[9:10]  ² tn Heb “Whatever your hand finds to do.”

[9:10]  ³ tn Heb “Sheol.”

[9:10]  ⁴ tn Or “where you are about to go.”

[9:16]  ⁵ tn Or “power.”

[9:16]  ⁶ 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]  ⁷ tn Heb “his words are never listened to.”

[10:10]  ⁸ 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]  ⁹ tn Heb “he”; the referent (the workman) is implied, and has been specified in the translation for clarity

[10:10]  ¹⁰ 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]  ¹¹ tn Heb “face.”

[10:10]  ¹² 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.

[6:10]  ¹³ tn Heb “already its name was called.”

[6:10]  ¹⁴ tn Or “and what a person (Heb “man”) is was foreknown.”

[6:10]  ¹⁵ tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.

[7:26]  ¹⁶ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

[9:11]  ²⁰ tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”

[9:11]  ²¹ tn Heb “under the sun.”

[9:11]  ²² 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]  ²³ tn Heb “bread.”

[9:11]  ²⁴ tn Heb “favor.”

[9:11]  ²⁵ tn Heb “happen to.”

[12:11]  ²⁶ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

[12:3]  ²⁷ tn Heb “the watchers of the house.”

[12:3]  ²⁸ tn The verb זְוּעַ (zÿua’, “to tremble”) probably does not refer to physical tremors but to trembling in fear (e.g., Esth 5:9; Hab 2:7; Sir 48:12); cf. HALOT 267 s.v. זוע). At the onset of old age, those who had been the most courageous during their youth suddenly become fearful.

[12:3]  ²⁹ tn The verb עָוַת (’avat, “to bend; to stoop”) means “to be stooped” (HALOT 804 s.v. עות) rather than “to bend themselves” (BDB 736 s.v. עות). The perfect tense may be taken in an ingressive sense (“begin to stoop over”).

[12:3]  ³⁰ tn The term הַטֹּחֲנוֹת (hattokhanot, Qal active participle feminine plural from טָחַן, takhan, “to grind”) is a double entendre. In its literal sense, it refers to female mill-grinders; in its figurative sense, it refers to molar teeth (HALOT 374 s.v. *טֹחֲנָה). The related Hebrew noun טַחֲנָה (takhanah) refers to a “mill,” and the related Arabic noun tahinat means “molar tooth” (HALOT 374 s.v. *טַחֲנָה).

[12:3]  ³¹ tn The verb חָשַׁךְ (khashakh, “to grow dim”) is used elsewhere in reference to failing eyesight (e.g., Ps 69:24; Lam 5:17); see HALOT 361 s.v. חשׁך 2. Therefore, the phrase “those who look through the windows” is probably a figurative description of the eyes, picturing failing eyesight at the onset of old age.

[10:16]  ³² tn Or “a child”; or “a servant.” The term נַעַר (na’ar) has a wide range of meanings (HALOT 707 s.v. נַעַר; BDB 654–55 s.v. II נַעַר). Used in reference to age, it may refer to an infant (Exod 2:6; Judg 13:5; 1 Sam 1:22; 4:21; 2 Sam 12:16), a child just weaned (1 Sam 1:24), an adolescent in puberty (1 Sam 16:11), or a young man of marriageable age (Gen 34:19; 2 Sam 14:21; 18:5, 12). Its technical or titular use denotes “servant” (Num 22:22; Judg 7:10-11; 19:3; 1 Sam 3:9; 2 Sam 16:1; 2 Kgs 4:12, 25; 19:6), “retainer; attendant; follower” (Gen 14:24; 1 Sam 25:5; 2 Sam 2:14; 2 Kgs 19:6; Isa 37:6; Job 1:15-17; Neh 4:10, 17) and “soldier” (1 Kgs 20:15-16). The parallel Ugaritic term is used in reference to physical age (lad; son; youth) and in a technical sense (guild members; servitors; soldiers); see UT 19.445. The LXX rendered it with νεώτερος (newteros, “youthful”). The English versions vary: “child,” (KJV, ASV, NASB, MLB, RSV, NRSV margin, NIV margin); “childish” (NIV margin); “servant” or “slave” (NEB, NAB, ASV margin, NRSV, NIV); and “lackey” (NJPS). When used in reference to rulers, it emphasizes incompetence, naiveté, inexperience, and immaturity (Isa 3:4, 9; 1 Kgs 3:7). This use must be understood in the light of the parallel antonym: “son of freemen” (בֶּן־חוֹרִים, ben-khorim). This suggests “servant,” that is, one who was not well trained and prepared by noble birth to ascend to the throne.

[4:1]  ³³ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ³⁴ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ³⁵ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ³⁶ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ³⁷ tn Heb “under the sun.”

[4:1]  ³⁸ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ³⁹ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ⁴⁰ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ⁴¹ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ⁴² tn Heb “from the hand of their oppressors is power.”