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Ecclesiastes 4
Good News Translation

4 Then I looked again at all the injustice that goes on in this world. The oppressed were crying, and no one would help them. No one would help them, because their oppressors had power on their side. 2 I envy those who are dead and gone; they are better off than those who are still alive. 3 But better off than either are those who have never been born, who have never seen the injustice that goes on in this world.

4 I have also learned why people work so hard to succeed: it is because they envy the things their neighbors have. But it is useless. It is like chasing the wind. 5 They say that we would be fools to fold our hands and let ourselves starve to death. 6 Maybe so, but it is better to have only a little, with peace of mind, than be busy all the time with both hands, trying to catch the wind.

7 I have noticed something else in life that is useless. 8 Here is someone who lives alone. He has no son, no brother, yet he is always working, never satisfied with the wealth he has. For whom is he working so hard and denying himself any pleasure? This is useless, too—and a miserable way to live.

9 Two are better off than one, because together they can work more effectively. 10 If one of them falls down, the other can help him up. But if someone is alone and falls, it's just too bad, because there is no one to help him. 11 If it is cold, two can sleep together and stay warm, but how can you keep warm by yourself 12 Two people can resist an attack that would defeat one person alone. A rope made of three cords is hard to break.

13-14 Someone may rise from poverty to become king of his country, or go from prison to the throne, but if in his old age he is too foolish to take advice, he is not as well off as a young man who is poor but intelligent. 15 I thought about all the people who live in this world, and I realized that somewhere among them there is a young man who will take the king's place. 16 There may be no limit to the number of people a king rules; when he is gone, no one will be grateful for what he has done. It is useless. It is like chasing the wind.

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Ecclésiaste 4
Segond 21

L'oppression et la solitude

4 J'ai examiné ensuite toutes les oppressions qui se commettent sous le soleil: les opprimés sont dans les larmes et personne ne les console! La force est du côté de leurs oppresseurs et personne ne les console! 2 J'ai alors déclaré que les morts sont plus heureux d’être déjà morts que les vivants d’être encore en vie, 3 et j’ai déclaré plus heureux encore que les uns et les autres celui qui n'a pas encore vécu, puisqu’il n'a pas vu le mal qui se commet sous le soleil.

4 J'ai vu que toute la peine que l’on se donne et tout le succès que l’on recherche dans une entreprise ne sont motivés que par la jalousie de l'homme vis-à-vis de son prochain. Cela aussi, c’est de la fumée et cela revient à poursuivre le vent.

5 L’homme stupide croise les bras et se détruit lui-même. 6 Mieux vaut une poignée pleine de repos que deux poignées pleines de travail et d’une activité qui revient à poursuivre le vent.

7 J'ai examiné une autre réalité qui n’est que fumée sous le soleil: 8 un homme peut être seul, sans aucun proche, sans fils ni frère, et pourtant son travail n'a pas de fin et ses yeux ne sont jamais rassasiés de richesses. «Pour qui donc est-ce que je travaille et me prive de bonheur?» se demande-t-il. Cela aussi, c’est de la fumée et une mauvaise occupation.

9 Il vaut mieux être deux que tout seul, parce qu’à deux on retire un bon profit du travail. 10 En effet, en cas de chute, l'un relève son compagnon, mais malheur à celui qui est seul et qui tombe sans avoir de proche pour le relever! 11 De même, si deux personnes dorment ensemble, elles auront chaud, mais celui qui est seul, comment aura-t-il chaud? 12 Si quelqu'un peut l’emporter contre un seul homme, à deux on peut lui résister; la corde à trois fils ne se coupe pas facilement.

13 Mieux vaut être un enfant pauvre et sage qu'un roi vieux et stupide qui ne sait plus se laisser avertir. 14 Oui, il peut même sortir de prison pour régner ou être né pauvre dans son royaume: 15 j'ai vu tous les êtres vivants qui marchent sous le soleil se rallier à l'enfant destiné à succéder au roi et à régner à sa place; 16 il n'y avait pas de fin à tout ce peuple, à tous ceux dont il avait pris la tête. Pourtant, les générations suivantes ne se réjouiront plus à son sujet. Oui, cela aussi, c’est de la fumée et cela revient à poursuivre le vent.

Danger de la langue

17 Veille sur ton pied, lorsque tu entres dans la maison de Dieu: approche-toi pour écouter, au lieu d’offrir le sacrifice que présentent les hommes stupides parce qu’ils ne savent pas qu'ils agissent mal.

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Ecclesiastes 4
New English Translation

Evil Oppression on Earth

4 So[a] I again considered[b] all the oppression[c] that continually occurs[d] on earth.[e]
This is what I saw:[f]
The oppressed[g] were in tears,[h] but no one was comforting them;
no one delivers[i] them from the power of their oppressors.[j]
2 So I considered[k] those who are dead and gone[l]
more fortunate than those who are still alive.[m]
3 But better than both is the one who has not been born[n]
and has not seen the evil things that are done on earth.[o]

Labor Motivated by Envy

4 Then I considered[p] all the skillful work[q] that is done:
Surely it is nothing more than[r] competition[s] between one person and another.[t]
This also is profitless—like[u] chasing the wind.
5 The fool folds his hands and does no work,[v]
so he has nothing to eat but his own flesh.[w]
6 Better is one handful with some rest
than two hands full of toil[x] and chasing the wind.

Labor Motivated by Greed

7 So[y] I again considered[z] another[aa] futile thing on earth:[ab]
8 A man who is all alone with no companion,[ac]
he has no children nor siblings;[ad]
yet there is no end to all his toil,
and he[ae] is never satisfied with riches.
He laments,[af] “For whom am I toiling and depriving myself[ag] of pleasure?”[ah]
This also is futile and a burdensome task![ai]

Labor is Beneficial When Its Rewards Are Shared

9 Two people are better than one,
because they can reap[aj] more benefit[ak] from their labor.
10 For if they fall, one will help his companion up,
but pity[al] the person who falls down and has no one to help him up.
11 Furthermore, if two lie down together, they can keep each other warm,
but how can one person keep warm by himself?
12 Although an assailant may overpower[am] one person,
two can withstand him.
Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige Seeking

13 A poor but wise youth is better than an old and foolish king
who no longer knows how to receive advice.
14 For he came out of prison[an] to become king,
even though he had been born poor in what would become his[ao] kingdom.
15 I considered all the living who walk on earth,[ap]
as well as the successor[aq] who would arise[ar] in his place.
16 There is no end to all the people[as] nor to the past generations,[at]
yet future generations[au] will not rejoice in him.
This also is profitless and like[av] chasing the wind.

Footnotes

  1. Ecclesiastes 4:1 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav plus perfect first 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.”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).
  2. Ecclesiastes 4:1 tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (veshavti…vaʾerʾeh, “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 plus perfect first 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 plus Qal preterite first person common singular from רָאָה, raʾah, “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 plus 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.
  3. Ecclesiastes 4:1 tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (ʿosheq) 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 (haʿashuqim) 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 (sukophantias, “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. Ecclesiastes 4:1 tn Heb “is done.” The term נַעֲשִׂים (naʿasim, Niphal participle mpl from עָשַׂה, ʿasah, “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).
  5. Ecclesiastes 4:1 tn Heb “under the sun.”
  6. Ecclesiastes 4:1 tn Heb “and behold.” The deictic particle וְהִנֵּה (vehinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, raʾah, “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).
  7. Ecclesiastes 4:1 tn The term הָעֲשֻׁקִים (haʿashuqim, Qal passive participle masculine participle of עָשַׁק, ʿashaq, “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.
  8. Ecclesiastes 4:1 tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dimʿah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23 HT [9:1 ET]; 9:7 HT [9:18 ET]; 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; Jer 8:23 HT [9:1 ET]): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעַת הָעֲשֻׁקִים (dimʿat haʿashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָה (dimʿah, “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).
  9. Ecclesiastes 4:1 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 (gaʾal, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
  10. Ecclesiastes 4:1 tn Heb “from the hand of their oppressors is power.”
  11. Ecclesiastes 4:2 tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (epēnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).
  12. Ecclesiastes 4:2 tn Heb “the dead who had already died.”
  13. Ecclesiastes 4:2 tn Heb “the living who are alive.”
  14. Ecclesiastes 4:3 tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  15. Ecclesiastes 4:3 tn Heb “under the sun.”
  16. Ecclesiastes 4:4 tn Heb “saw.”
  17. Ecclesiastes 4:4 tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ʾet kol ʿamal veʾet kol kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”
  18. Ecclesiastes 4:4 tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  19. Ecclesiastes 4:4 tn The noun קִנְאַה (qinʾah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zēlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).
  20. Ecclesiastes 4:4 tn Heb “a man above his neighbor.”
  21. Ecclesiastes 4:4 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  22. Ecclesiastes 4:5 tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.
  23. Ecclesiastes 4:5 tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).
  24. Ecclesiastes 4:6 sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes.
  25. Ecclesiastes 4:7 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav + perfect first 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….”
  26. Ecclesiastes 4:7 tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (veshavti…vaʾerʾeh, “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 שׁוּב (shuv, “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 (vav plus perfect first person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav plus Qal preterite first person common singular from רָאָה, raʾah, “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 plus 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.
  27. Ecclesiastes 4:7 tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  28. Ecclesiastes 4:7 tn Heb “under the sun.”
  29. Ecclesiastes 4:8 tn Heb “There is one and there is not a second.”
  30. Ecclesiastes 4:8 tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).
  31. Ecclesiastes 4:8 tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.
  32. Ecclesiastes 4:8 tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).
  33. Ecclesiastes 4:8 tn Heb “my soul.”
  34. Ecclesiastes 4:8 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).
  35. Ecclesiastes 4:8 tn The adjective רָע (raʿ, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (ʿinyan raʿ, “unhappy business; 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 (ʿinyan, “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 עָנָה (ʿanah) means “to be occupied; to be busy with (ב, 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 (ʿinyanaʾ, “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 ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”
  36. Ecclesiastes 4:9 tn Heb “they have.”
  37. Ecclesiastes 4:9 tn Heb “a good reward.”
  38. Ecclesiastes 4:10 tn Heb “woe to him.”
  39. Ecclesiastes 4:12 tn The verbal root תָּקַף (taqaf) means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).
  40. Ecclesiastes 4:14 tn Heb “came from the house of bonds.”
  41. Ecclesiastes 4:14 tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the third person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bemalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.
  42. Ecclesiastes 4:15 tn Heb “under the sun.”
  43. Ecclesiastes 4:15 tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.
  44. Ecclesiastes 4:15 tn The verb עָמַד (ʿamad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.
  45. Ecclesiastes 4:16 tn Heb “the people.” The term עַם (ʿam, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).
  46. Ecclesiastes 4:16 tn Heb “those who were before them.”
  47. Ecclesiastes 4:16 tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (haʾakharonim, “those coming after”) is derived from the preposition אַחַר (ʾakhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).
  48. Ecclesiastes 4:16 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
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Segond 21 (SG21)

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