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Ecclesiastes 9
New Catholic Bible
Ecclesiastes 9
New Catholic Bible
Chapter 9
Love, Hatred, and Death.[a] 1 To all this I have applied my mind, and I came to this conclusion: the righteous and the wise and their deeds are in the hand of God. As to whether they will earn love or hatred, we have no way of knowing. 2 Everything that confronts them is futile, inasmuch as the same fate comes to all, to the upright, and the wicked, to the good and the bad, to the clean and the unclean, to those who offer sacrifice and those who do not.
As it is with the good person,
so is it with the sinner;
as it is with the one who takes an oath,
so is it with the one who is fearful of doing so.
3 The worst evil of all the things that happen under the sun is this: that the same fate befalls everyone. Moreover, the hearts of men are filled with evil; madness is in their hearts throughout their lives, and afterward they descend to the dead. 4 However, the one who is counted among the living still has hope. It is preferable to be a living dog rather than a dead lion.
5 The living realize that they will die,
whereas the dead know nothing whatever.
They will have no further reward,
and even the memory of them will be obliterated.
6 For them all love and hatred and jealousy
have already perished.
Never again will they have any share
in anything that is done under the sun.
Eat, Drink, and Love.[b] 7 Go forth, then. Eat your bread with joy and drink your wine with a cheerful heart, for God long ago approved what you do. 8 At all times dress in white garments and always anoint your head with oil.
9 Enjoy life with the wife whom you love throughout all the days of your allotted span of life that have been given to you under the sun, because that is your lot while you live and labor here under the sun. 10 Whatever task your hand finds to do, expend all your efforts on it, for you will find no work or planning or knowledge or wisdom in the netherworld to which you are going.
11 Destiny and Life. Another thing I have observed here under the sun:
The race is not won by the swift,
nor the battle by the brave.
Food does not belong to the wise,
nor wealth to the intelligent,
nor success to the skillful.
Rather, time and chance govern all alike.
12 For no one is able to anticipate the time of disaster:
Like fish caught in a treacherous net,
and like birds caught in a snare,
so people are trapped
when misfortune suddenly falls upon them.
13 War and Peace.[c] I have also seen the following example of wisdom under the sun, and I find it of great significance.
14 There was a small town with very few inhabitants. A great king advanced against it and surrounded it while building great siege-works. 15 In the town there lived a man who, though poor, was wise, and by his wisdom he delivered the town. Yet no one remembered this poor man afterward. 16 Therefore, I said, “Wisdom is better than power.” Yet the poor man’s wisdom is despised, and his words go unheeded.
A Wise Man in the City of Fools[d]
17 The quiet words of the wise are more to be heeded
than the shouts of a ruler of fools.
18 Wisdom is better than weapons of war,
but one mistake can undo a great deal of good.
Footnotes
- Ecclesiastes 9:1 Qoheleth does not yet foresee the hope of a resurrection, and the pious teachings concerning prosperity of the righteous and the ruin of the wicked have for him a taste of useless opium. But he clings to the idea that it is good to live!
- Ecclesiastes 9:7 In the modest trilogy (eat, drink, and love) of happiness, love, which endures for a lifetime, replaces the joy of labor. Even if Qoheleth hasn’t the slightest presentiment of an eternal life, he has learned to accept the present as a gift of God.
- Ecclesiastes 9:13 Wisdom is more important than arms to save nations, but humankind seems unable to understand this. In all the eras of history, it prefers to keep the memory of its war leaders.
- Ecclesiastes 9:17 Qoheleth inserts some sayings and illustrations on the subject of chance. Merit means nothing in the face of chance (Eccl 9:11-12), and many things succeed or fail because of trivial causes (Eccl 9:13—10:20); hence risk is an essential part of life (Eccl 11:1-6).
Ecclesiastes 9
New International Version
Ecclesiastes 9
New International Version
A Common Destiny for All
9 So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them.(A) 2 All share a common destiny—the righteous and the wicked, the good and the bad,[a] the clean and the unclean, those who offer sacrifices and those who do not.
As it is with the good,
so with the sinful;
as it is with those who take oaths,
so with those who are afraid to take them.(B)
3 This is the evil in everything that happens under the sun: The same destiny overtakes all.(C) The hearts of people, moreover, are full of evil and there is madness in their hearts while they live,(D) and afterward they join the dead.(E) 4 Anyone who is among the living has hope[b]—even a live dog is better off than a dead lion!
5 For the living know that they will die,
but the dead know nothing;(F)
they have no further reward,
and even their name(G) is forgotten.(H)
6 Their love, their hate
and their jealousy have long since vanished;
never again will they have a part
in anything that happens under the sun.(I)
7 Go, eat your food with gladness, and drink your wine(J) with a joyful heart,(K) for God has already approved what you do. 8 Always be clothed in white,(L) and always anoint your head with oil. 9 Enjoy life with your wife,(M) whom you love, all the days of this meaningless life that God has given you under the sun—all your meaningless days. For this is your lot(N) in life and in your toilsome labor under the sun. 10 Whatever(O) your hand finds to do, do it with all your might,(P) for in the realm of the dead,(Q) where you are going, there is neither working nor planning nor knowledge nor wisdom.(R)
11 I have seen something else under the sun:
The race is not to the swift
or the battle to the strong,(S)
nor does food come to the wise(T)
or wealth to the brilliant
or favor to the learned;
but time and chance(U) happen to them all.(V)
12 Moreover, no one knows when their hour will come:
As fish are caught in a cruel net,
or birds are taken in a snare,
so people are trapped by evil times(W)
that fall unexpectedly upon them.(X)
Wisdom Better Than Folly
13 I also saw under the sun this example of wisdom(Y) that greatly impressed me: 14 There was once a small city with only a few people in it. And a powerful king came against it, surrounded it and built huge siege works against it. 15 Now there lived in that city a man poor but wise, and he saved the city by his wisdom. But nobody remembered that poor man.(Z) 16 So I said, “Wisdom is better than strength.” But the poor man’s wisdom is despised, and his words are no longer heeded.(AA)
17 The quiet words of the wise are more to be heeded
than the shouts of a ruler of fools.
18 Wisdom(AB) is better than weapons of war,
but one sinner destroys much good.
Footnotes
- Ecclesiastes 9:2 Septuagint (Aquila), Vulgate and Syriac; Hebrew does not have and the bad.
- Ecclesiastes 9:4 Or What then is to be chosen? With all who live, there is hope
Ecclesiastes 9
Legacy Standard Bible
Ecclesiastes 9
Legacy Standard Bible
Mankind Is in the Hand of God
9 For I have given all this to my heart and explain [a]it that righteous men, wise men, and their service are (A)in the hand of God. (B)Man does not know whether it will be (C)love or hatred; anything may be before him.
2 (D)It is the same for all. There is (E)one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who [b]is afraid to swear. 3 This is an evil in all that is done under the sun, that there is (F)one fate for all. Furthermore, (G)the hearts of the sons of men are full of evil, and (H)madness is in their hearts throughout their lives. Afterwards they go to the dead. 4 For whoever is joined with all the living, there is confidence; surely a live dog is better than a dead lion. 5 For the living know they will die; but the dead (I)do not know anything, nor have they any longer a reward, for the (J)memory of them is forgotten. 6 Indeed their love, their hate, and their zeal have already perished, and they will never again have a (K)portion in all that is done under the sun.
7 Go then, (L)eat your bread in gladness and drink your wine with a merry heart; for God has already accepted your works. 8 Let your (M)clothes be white all the time, and let not (N)oil be lacking on your head. 9 See life with the woman whom you love all the days of your (O)vain life, which He has given to you under the sun—all the days of your (P)vanity; for this is your (Q)portion in life and in your labor in which you have labored under the sun.
Whatever Your Hand Finds to Do
10 Whatever your hand finds to do, (R)do it with all your might; for there is no (S)working or explaining or knowledge or wisdom in (T)Sheol where you are going.
11 I again saw under the sun that the (U)race is not to the swift and the (V)battle is not to the mighty, and neither is bread to the wise nor (W)riches to the discerning nor favor to men who know; for time and (X)misfortune overtake them all. 12 Moreover, man does not (Y)know his time: like fish seized in an evil net and (Z)birds seized in a trap, so the sons of men are (AA)ensnared at an evil time when it (AB)suddenly falls on them.
13 Also this I came to see as wisdom under the sun, and [c]it was great to me. 14 There (AC)was a small city with few men in it, and a great king came to it, surrounded it, and built large siegeworks against it. 15 But there was found in it a (AD)poor wise man, and he provided a way of escape for the city (AE)by his wisdom. Yet (AF)no one remembered that poor man. 16 So I said, “(AG)Wisdom is better than strength.” But the wisdom of the poor man is despised, and his words are not heard. 17 The (AH)words of the wise heard in restfulness are better than the shouting of a ruler among fools. 18 (AI)Wisdom is better than weapons of war, but (AJ)one sinner destroys much good.
Footnotes
- Ecclesiastes 9:1 Lit all this
- Ecclesiastes 9:2 Lit fears an oath
- Ecclesiastes 9:13 Lit great it was to me
Ecclesiastes 9
New English Translation
Ecclesiastes 9
New English Translation
Everyone Will Die
9 So I reflected on all this,[a] attempting to clear[b] it all up.
I concluded that[c] the righteous and the wise, as well as their works, are in the hand of God;
whether a person will be loved or hated[d]—
no one knows what lies ahead.[e]
2 Everyone shares the same fate[f]—
the righteous and the wicked,
the good and the bad,[g]
the ceremonially clean and unclean,
those who offer sacrifices and those who do not.
What happens to the good person, also happens to the sinner;[h]
what happens to those who make vows, also happens to those who are afraid to make vows.
3 This is the unfortunate fact[i] about everything that happens on earth:[j]
the same fate awaits[k] everyone.
In addition to this, the hearts of all people[l] are full of evil,
and there is folly in their hearts during their lives—then they die.[m]
Better to Be Poor but Alive than Rich but Dead
4 But whoever is among[n] the living[o] has hope;
a live dog is better than a dead lion.
5 For the living know that they will die, but the dead do not know anything;
they have no further reward—and even the memory of them disappears.[p]
6 What they loved,[q] as well as what they hated[r] and envied,[s] perished long ago,
and they no longer have a part in anything that happens on earth.[t]
Life is Brief, so Cherish its Joys
7 Go, eat your food[u] with joy,
and drink your wine with a happy heart,
because God has already approved your works.
8 Let your clothes always be white,
and do not spare precious ointment on your head.
9 Enjoy[v] life with your beloved wife[w] during all the days of your fleeting[x] life
that God[y] has given you on earth[z] during all your fleeting days;[aa]
for that is your reward in life and in your burdensome work[ab] on earth.[ac]
10 Whatever you find to do with your hands,[ad]
do it with all your might,
because there is neither work nor planning nor knowledge nor wisdom in the grave,[ae]
the place where you will eventually go.[af]
Wisdom Cannot Protect against Seemingly Chance Events
11 Again,[ag] I observed this on the earth:[ah]
the race is not always[ai] won by the swiftest,
the battle is not always won by the strongest;
prosperity[aj] 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[ak] always come to those with the most knowledge—
for time and chance may overcome[al] them all.
12 Surely, no one[am] knows his appointed time.[an]
Like fish that are caught in a deadly[ao] net, and like birds that are caught in a snare—
just like them, all people[ap] are ensnared[aq] at an unfortunate[ar] time that falls upon them suddenly.
Most People Are Not Receptive to Wise Counsel
13 This is what I also observed about wisdom on earth,[as]
and it is a great burden[at] to me:
14 There was once[au] a small city with a few men in it,
and a mighty king attacked it, besieging[av] it and building strong[aw] siege works against it.
15 However, a poor but wise man lived in the city,[ax]
and he could have delivered[ay] the city by his wisdom,
but no one listened to[az] that poor man.
16 So I concluded that wisdom is better than might,[ba]
but a poor man’s wisdom is despised; no one ever listens[bb] to his advice.[bc]
Wisdom versus Fools, Sin, and Folly
17 The words of the wise are heard in quiet,
more than the shouting of a ruler is heard[bd] among fools.
18 Wisdom is better than weapons of war,
but one sinner can destroy much that is good.
Footnotes
- Ecclesiastes 9:1 tn Heb “I laid all this to my heart.”
- Ecclesiastes 9:1 tn The term וְלָבוּר (velavur, conjunction plus 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.
- Ecclesiastes 9:1 tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.
- Ecclesiastes 9:1 tn Heb “whether love or hatred.”
- Ecclesiastes 9:1 tn Heb “man does not know anything before them.”
- Ecclesiastes 9:2 tn Heb “all things just as to everyone, one fate.”
- Ecclesiastes 9:2 tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov velattahor velattameʾ, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca. a.d. 1008)—the basis of the BHS and BHK publications of the MT—is also supported by the Ben Asher text of the First Rabbinic Bible (“the Soncino Bible”) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: “the good and the bad, and the clean and the unclean.” Either Aquila inserted καὶ τῷ κακῷ (kai tō kakō, “and the bad”) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of לַטּוֹב וְלַרָע (lattov velaraʿ, “the good and the bad”). Since Aquila is well known for his commitment to a literal—at times even a mechanically wooden—translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous לַטּוֹב was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair τῷ ἀγαθῷ καὶ τῷ κακῷ (tō agathō kai tō kakō, “the good and the bad”) does not reflect an alternate textual tradition, but that their Vorlage contained only לַטּוֹב: the Greek version intentionally added καὶ τῷ κακῷ (kai tō kakō, “and the bad”) to create a pair. The English versions are divided. Several follow the Greek: “the good and the bad, the clean and the unclean” (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: “the good and the clean and the unclean” (KJV, ASV, MLB, NJPS). None, however, delete “the good” (לַטּוֹב) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of καὶ τῷ κακῷ would be intentional. If the longer text were original, the omission of וְלַרָע (“and the bad”) could have caused by unintentional homoioarcton (“similar beginning”) in the three-fold repetition of לט in וְלַרָע וְלַטָּהוֹר וְלַטָּמֵא לַטּוֹב (lattov velaraʿ velattahor velattameʾ, “the good and the bad, the clean and the unclean”). The term וְלַרָע (“and the bad”) was accidentally omitted when a scribe skipped from the first occurrence of לט in לַטּוֹב to its second occurrence in the word וְלַטָּהוֹר (“the clean”).
- Ecclesiastes 9:2 tn Heb “As is the good (man), so is the sinner.”
- Ecclesiastes 9:3 tn Heb “evil.”
- Ecclesiastes 9:3 tn Heb “under the sun.”
- Ecclesiastes 9:3 tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.
- Ecclesiastes 9:3 tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.
- Ecclesiastes 9:3 tn Heb “and after that [they go] to [the place of] the dead.”
- Ecclesiastes 9:4 tn The consonantal text (Kethib) has “is chosen, selected.” The translation follows the marginal reading (Qere), “is joined.” See BDB 288 s.v. חָבַר Pu.
- Ecclesiastes 9:4 tn Heb “all the living.”
- Ecclesiastes 9:5 tn Heb “for their memory is forgotten.” The pronominal suffix is an objective genitive, “memory of them.”
- Ecclesiastes 9:6 tn Heb “their love.”
- Ecclesiastes 9:6 tn Heb “their hatred.”
- Ecclesiastes 9:6 tn Heb “their envy.”
- Ecclesiastes 9:6 tn Heb “under the sun.”
- Ecclesiastes 9:7 tn Heb “your bread.”
- Ecclesiastes 9:9 tn Heb “see.”
- Ecclesiastes 9:9 tn Heb “the wife whom you love.”
- Ecclesiastes 9:9 tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”
- Ecclesiastes 9:9 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
- Ecclesiastes 9:9 tn Heb “under the sun”
- Ecclesiastes 9:9 tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yeme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yeme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.
- Ecclesiastes 9:9 tn Heb “in your toil in which you toil.”
- Ecclesiastes 9:9 tn Heb “under the sun.”
- Ecclesiastes 9:10 tn Heb “Whatever your hand finds to do.”
- Ecclesiastes 9:10 tn Heb “Sheol.”
- Ecclesiastes 9:10 tn Or “where you are about to go.”
- Ecclesiastes 9:11 tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”
- Ecclesiastes 9:11 tn Heb “under the sun.”
- Ecclesiastes 9:11 tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.
- Ecclesiastes 9:11 tn Heb “bread.”
- Ecclesiastes 9:11 tn Heb “favor.”
- Ecclesiastes 9:11 tn Heb “happen to.”
- Ecclesiastes 9:12 tn Heb “man.” The term is used here in a generic sense and translated “no one.”
- Ecclesiastes 9:12 tn Heb “time.” BDB 773 s.v. עֵת 2.d suggests that עֵת (ʿet, “time”) refers to an “uncertain time.” On the other hand, HALOT 901 s.v. עֵת 6 nuances it as “destined time,” that is, “no one knows his destined time [i.e., hour of destiny].” It is used in parallelism with זְמָן (zeman, “appointed time; appointed hour”) in 3:1 (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן). Eccl 3:9-15 teaches God’s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.
- Ecclesiastes 9:12 tn Heb “bad, evil.” The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.
- Ecclesiastes 9:12 tn Heb “the sons of man.”
- Ecclesiastes 9:12 tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from יָקֹשׁ , yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (ʾukkal, Pual perfect third person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (ʾukhal, old Qal passive perfect third person masculine singular “he was eaten”) because אָכַל (ʾakhal) only occurs in the Qal (see IBHS 373-74 §22.6a).
- Ecclesiastes 9:12 tn Heb “evil.” The term רָעָה (raʿah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.”
- Ecclesiastes 9:13 tn Heb “under the sun.”
- Ecclesiastes 9:13 tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.
- Ecclesiastes 9:14 tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14-15 to depict the scenario as a hypothetical situation: “Suppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.”
- Ecclesiastes 9:14 tn The two perfect tense verbs וְסָבַב (vesavav, “he besieged”) and וּבָנָה (uvanah, “he built”) may be taken in a complementary sense, qualifying the action of the main perfect tense verb וּבָא (uvaʾ, “he attacked it”).
- Ecclesiastes 9:14 tn The root גדל (“mighty; strong; large”) is repeated in 9:13b for emphasis: “a mighty (גָדוֹל, gadol) king…building strong (גְדֹלִים, gedolim) siege works.” This repetition highlights the contrast between the vast power and resources of the attacking king, and the meager resources of the “little” (קְטַנָּה, qetannah) city with “few” (מְעָט, meʿat) men in it to defend it.
- Ecclesiastes 9:15 tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.
- Ecclesiastes 9:15 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).
- Ecclesiastes 9:15 tn Heb “remembered.”
- Ecclesiastes 9:16 tn Or “power.”
- Ecclesiastes 9:16 tn The participle form נִשְׁמָעִים (nishmaʿim, Niphal participle masculine plural from שָׁמַע, [shamaʿ] “to listen”) is used verbally to emphasize a continual, durative, gnomic action.
- Ecclesiastes 9:16 tn Heb “his words are never listened to.”
- Ecclesiastes 9:17 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.
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