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Ecclesiastes 7:7-12
World English Bible

7 Surely extortion makes the wise man foolish; and a bribe destroys the understanding. 8 Better is the end of a thing than its beginning.

The patient in spirit is better than the proud in spirit. 9 Don’t be hasty in your spirit to be angry, for anger rests in the bosom of fools. 10 Don’t say, “Why were the former days better than these?” For you do not ask wisely about this.

11 Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun. 12 For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.

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Ecclesiastes 7:7-12
New English Translation

Human Wisdom Overturned by Adversity

7 Surely oppression[a] can turn a wise person into a fool;[b]
likewise,[c] a bribe corrupts[d] the heart.[e]
8 The end of a matter[f] is better than its beginning;
likewise, patience[g] is better than pride.[h]
9 Do not let yourself be quickly provoked,[i]
for anger resides in the lap[j] of fools.
10 Do not say, “Why were the old days better than these days?”[k]
for it is not wise to ask that.[l]

Wisdom Can Lengthen One’s Life

11 Wisdom, like[m] an inheritance, is a good thing;
it benefits those who see the light of day.[n]
12 For wisdom provides[o] protection,[p]
just as[q] money provides protection.[r]
But the advantage of knowledge is this:
Wisdom preserves the life[s] of its owner.

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Footnotes

  1. Ecclesiastes 7:7 tn Or “extortion.” Scholars debate whether the noun עֹשֶׁק (ʿosheq, “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 (sukophantia, “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).
  2. Ecclesiastes 7:7 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).
  3. Ecclesiastes 7:7 tn The vav prefixed to וִיאַבֵּד (viʾabbed, “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).
  4. Ecclesiastes 7:7 tc The text has וִיאַבֵּד (viʾabbed, conjunction plus Piel imperfect third person masculine singular from אָבַד, ʾavad, “to destroy”), but the Dead Sea Scrolls text 4Q109 (Qoha), which reads ,ויעוה assumes ויעוה “twists” or “perverts” (conjunction plus Piel imperfect third person masculine singular from עָוָה I, ʿavah, “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).
  5. Ecclesiastes 7:7 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 (viʾabbed 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.”
  6. Ecclesiastes 7:8 tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).
  7. Ecclesiastes 7:8 tn Heb “the patient of spirit.”
  8. Ecclesiastes 7:8 tn Heb “the proud of spirit.”
  9. Ecclesiastes 7:9 tn Heb “Do not be hasty in your spirit to become angry.”
  10. Ecclesiastes 7:9 tn Heb “bosom.”
  11. Ecclesiastes 7:10 tn Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.
  12. Ecclesiastes 7:10 tn Heb “It is not from wisdom that you ask about this.”
  13. Ecclesiastes 7:11 tn Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (ʿim) 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.
  14. Ecclesiastes 7:11 tn Heb “see the sun.”
  15. Ecclesiastes 7:12 tn Heb “wisdom is a shade.” When used with a predicate nominative in a verbless clause, the preposition ב (bet) which appears twice in the line בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף (betsel hakhokhmah betsel 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).
  16. Ecclesiastes 7:12 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).
  17. Ecclesiastes 7:12 tn The phrase “just as” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.
  18. Ecclesiastes 7:12 tn Heb “Wisdom is a shade, money is a shade.” The repetition of בְּצֵל (betsel, “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 ב (bet) in a locative sense: “to be in the shelter of wisdom is to be in the shelter of money” (NJPS).
  19. Ecclesiastes 7:12 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).
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Ecclesiastes 7:19-26
World English Bible

19 Wisdom is a strength to the wise man more than ten rulers who are in a city. 20 Surely there is not a righteous man on earth who does good and doesn’t sin. 21 Also don’t take heed to all words that are spoken, lest you hear your servant curse you; 22 for often your own heart knows that you yourself have likewise cursed others. 23 All this I have proved in wisdom. I said, “I will be wise;” but it was far from me. 24 That which is, is far off and exceedingly deep. Who can find it out? 25 I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is stupidity, and that foolishness is madness.

26 I find more bitter than death the woman whose heart is snares and traps, whose hands are chains. Whoever pleases God shall escape from her; but the sinner will be ensnared by her.

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Ecclesiastes 7:19-26
New English Translation

Wisdom Needed Because No One is Truly Righteous

19 Wisdom gives a wise person more protection[a]
than ten rulers in a city.
20 For[b] there is not one truly[c] righteous person on the earth
who continually does good and never sins.
21 Also, do not pay attention to everything that people[d] say;
otherwise,[e] you might even hear[f] your servant cursing you.
22 For you know in your own heart[g]
that you also have cursed others many times.

Human Wisdom is Limited

23 I have examined all this by wisdom;
I said, “I am determined[h] to comprehend this”[i]—but it was beyond my grasp.[j]
24 Whatever has happened is beyond human[k] understanding;[l]
it is far deeper than anyone can fathom.[m]

True Righteousness and Wisdom Are Virtually Nonexistent

25 I tried[n] to understand, examine, and comprehend[o]
the role of[p] wisdom in the scheme of things,[q]
and to understand the stupidity of wickedness[r] and the insanity of folly.[s]
26 I discovered this:[t]
More bitter than death is the kind of[u] woman[v] who is like a hunter’s snare;[w]
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.

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Footnotes

  1. Ecclesiastes 7:19 tn Heb “gives strength.”
  2. Ecclesiastes 7:20 tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).
  3. Ecclesiastes 7:20 tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.
  4. Ecclesiastes 7:21 tn Heb “they”; the referent (people) has been specified in the translation for clarity.
  5. Ecclesiastes 7:21 tn Heb “so that you do not hear…”; or “lest you hear….”
  6. Ecclesiastes 7:21 tn The imperfect tense verb תִשְׁמַע (tishmaʿ; from שָׁמַע [shamaʿ, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see IBHS 508 §31.4e).
  7. Ecclesiastes 7:22 tn Heb “your heart knows.”
  8. Ecclesiastes 7:23 tn The cohortative אֶחְכָּמָה (ʾekhkamah, from חָכַם, khakham, “to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.
  9. Ecclesiastes 7:23 tn Or “I am determined to become wise”
  10. Ecclesiastes 7:23 tn Or “but it eluded me”; Heb “but it was far from me.”
  11. Ecclesiastes 7:24 tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.
  12. Ecclesiastes 7:24 tn Heb “is far away.”
  13. Ecclesiastes 7:24 tn Heb “It is deep, deep—who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.
  14. Ecclesiastes 7:25 tn Heb “I turned, I, even my heart.”
  15. Ecclesiastes 7:25 tn Heb “to seek.”
  16. Ecclesiastes 7:25 tn The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  17. Ecclesiastes 7:25 tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vekheshbon, “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 (ʿitsevonekh veheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).
  18. Ecclesiastes 7:25 tn Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (reshaʿ 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).
  19. Ecclesiastes 7:25 tn Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (vehassikhelut 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).
  20. Ecclesiastes 7:26 tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
  21. Ecclesiastes 7:26 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”).
  22. Ecclesiastes 7:26 tn The article on הָאִשָּׁה (haʾishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).
  23. Ecclesiastes 7:26 tn Heb “is snares.” The plural form מְצוֹדִים (metsodim, 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).
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Ecclesiastes 10:1-11:6
World English Bible

10 Dead flies cause the oil of the perfumer to produce an evil odor;
    so does a little folly outweigh wisdom and honor.
2 A wise man’s heart is at his right hand,
but a fool’s heart at his left. 3 Yes also when the fool walks by the way, his understanding fails him, and he says to everyone that he is a fool. 4     If the spirit of the ruler rises up against you, don’t leave your place; for gentleness lays great offenses to rest.

5 There is an evil which I have seen under the sun, the sort of error which proceeds from the ruler. 6 Folly is set in great dignity, and the rich sit in a low place. 7 I have seen servants on horses, and princes walking like servants on the earth. 8 He who digs a pit may fall into it; and whoever breaks through a wall may be bitten by a snake. 9 Whoever carves out stones may be injured by them. Whoever splits wood may be endangered by it. 10 If the ax is blunt, and one doesn’t sharpen the edge, then he must use more strength; but skill brings success.

11 If the snake bites before it is charmed, then is there no profit for the charmer’s tongue. 12 The words of a wise man’s mouth are gracious; but a fool is swallowed by his own lips. 13 The beginning of the words of his mouth is foolishness; and the end of his talk is mischievous madness. 14 A fool also multiplies words.

Man doesn’t know what will be; and that which will be after him, who can tell him? 15 The labor of fools wearies every one of them; for he doesn’t know how to go to the city.

16 Woe to you, land, when your king is a child,
    and your princes eat in the morning!
17 Happy are you, land, when your king is the son of nobles,
    and your princes eat in due season,
    for strength, and not for drunkenness!
18 By slothfulness the roof sinks in;
    and through idleness of the hands the house leaks.
19 A feast is made for laughter,
    and wine makes the life glad;
    and money is the answer for all things.
20 Don’t curse the king, no, not in your thoughts;
    and don’t curse the rich in your bedroom:
    for a bird of the sky may carry your voice,
    and that which has wings may tell the matter.

11 Cast your bread on the waters;

    for you shall find it after many days.
2 Give a portion to seven, yes, even to eight;
    for you don’t know what evil will be on the earth.
3 If the clouds are full of rain, they empty themselves on the earth;
    and if a tree falls toward the south, or toward the north,
    in the place where the tree falls, there shall it be.
4 He who observes the wind won’t sow;
    and he who regards the clouds won’t reap.
5 As you don’t know what is the way of the wind,
    nor how the bones grow in the womb of her who is with child;
    even so you don’t know the work of God who does all.
6 In the morning sow your seed,
    and in the evening don’t withhold your hand;
    for you don’t know which will prosper, whether this or that,
    or whether they both will be equally good.

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Ecclesiastes 10:1-11:6
New English Translation

10 One dead fly[a] makes the perfumer’s ointment give off a rancid stench,[b]
so a little folly can outweigh[c] much wisdom.[d]

Wisdom Can Be Nullified By the Caprice of Rulers

2 A wise person’s good sense protects him,[e]
but a fool’s lack of sense leaves him vulnerable.[f]
3 Even when a fool walks along the road he lacks sense,[g]
and shows[h] everyone what a fool he is.[i]
4 If the anger[j] of the ruler flares up[k] against you, do not resign from[l] your position,[m]
for a calm[n] response[o] can undo[p] great offenses.
5 I have seen another[q] misfortune[r] on the earth:[s]
It is an error a ruler makes.[t]
6 Fools[u] are placed in many positions of authority,[v]
while wealthy men sit in lowly positions.
7 I have seen slaves[w] on horseback
and princes walking on foot[x] like slaves.

Wisdom is Needed to Avert Dangers in Everyday Life

8 One who digs a pit may[y] fall into it,
and one who breaks through a wall may be bitten by a snake.[z]
9 One who quarries stones may be injured by them;
one who splits logs may be endangered by them.
10 If an iron axhead[aa] is blunt and a workman[ab] does not sharpen[ac] its edge,[ad]
he must exert a great deal of effort;[ae]
so wisdom has the advantage of giving success.
11 If the snake should bite before it is charmed,[af]
the snake charmer[ag] is in trouble.[ah]

Words and Works of Wise Men and Fools

12 The words of a wise person[ai] win him[aj] favor,[ak]
but the words[al] of a fool are self-destructive.[am]
13 At the beginning his words[an] are foolish
and at the end[ao] his talk[ap] is wicked madness,[aq]
14 yet a fool keeps on babbling.[ar]
No one knows what will happen;
who can tell him what will happen in the future?[as]
15 The toil of a stupid fool[at] wears him out,[au]
because he does not even know the way to the city.[av]

The Problem with Foolish Rulers

16 Woe to you, O land, when your king is childish,[aw]
and your princes feast in the morning.
17 Blessed are you, O land, when your king is the son of nobility,[ax]
and your princes feast at the proper time[ay]—with self-control and not in drunkenness.[az]
18 Because of laziness the roof[ba] caves in,
and because of idle hands[bb] the house leaks.
19 Feasts[bc] are made[bd] for laughter,
and wine makes life merry,[be]
but money is the answer for[bf] everything.
20 Do not curse a king even in your thoughts,
and do not curse the rich[bg] while in your bedroom;[bh]
for a bird[bi] might report what you are thinking,[bj]
or some winged creature[bk] might repeat your[bl] words.[bm]

Ignorance of the Future Demands Diligence in the Present

11 Send[bn] your grain[bo] overseas,[bp]
for after many days you will get a return.[bq]
2 Divide your merchandise[br] among seven or even eight[bs] investments,[bt]
for you do not know[bu] what calamity[bv] may happen on earth.
3 If the clouds are full of rain, they will empty themselves on the earth,
and whether a tree falls to the south or to the north, the tree will lie wherever it falls.
4 He who watches the wind will not sow,
and he who observes the clouds will not reap.[bw]
5 Just as you do not know the path[bx] of the wind,
or how the bones form[by] in the womb of a pregnant woman,[bz]
so you do not know the work of God who makes everything.
6 Sow your seed in the morning,
and do not stop working[ca] until the evening;[cb]
for you do not know which activity[cc] will succeed[cd]—
whether this one or that one, or whether both will prosper equally.[ce]

Footnotes

  1. Ecclesiastes 10:1 tn Heb “flies of death.” The plural form of “flies” (זְבוּבֵי, zevuve) 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.”
  2. Ecclesiastes 10:1 tn The verb בָּאַשׁ (baʾash) 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 (beʾosh, “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 (yavʾish yabbiaʿ, “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).
  3. Ecclesiastes 10:1 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: “a little wisdom is more precious than great glory of folly.” This does not accurately represent the Hebrew syntax.sn Qoheleth creates a wordplay by using two Hebrew words for social honor or influence: “weighty” = honorable (יָקָר, yaqar) and “heavy” = honor (כָּבוֹד, kavod).
  4. Ecclesiastes 10:1 tn The MT reads מֵחָכְמָה מִכָּבוֹד (mekhokhmah mikkavod, “more than wisdom, more than honor”), but several medieval Hebrew mss read מֵחָכְמָה וּמִכָּבוֹד (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.”
  5. Ecclesiastes 10:2 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).
  6. Ecclesiastes 10:2 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.
  7. Ecclesiastes 10:3 tn Heb “he lacks his heart.”
  8. Ecclesiastes 10:3 tn Heb “he tells everyone.”
  9. Ecclesiastes 10:3 sn A fool’s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.
  10. Ecclesiastes 10:4 tn Heb “spirit.”
  11. Ecclesiastes 10:4 tn Heb “rises up.”
  12. Ecclesiastes 10:4 tn Heb “Do not leave.”
  13. Ecclesiastes 10:4 tn Heb “your place.” The term מָקוֹם (maqom, “place”) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. מָקוֹם 1.c).
  14. Ecclesiastes 10:4 tn The noun II מַרְפֵּא (marpeʾ, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.”
  15. Ecclesiastes 10:4 tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).
  16. Ecclesiastes 10:4 tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ʾal tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).
  17. Ecclesiastes 10:5 tn The term “another” does not appear in the Hebrew text, but is supplied in the translation to indicate that this is not the first “misfortune” described by the Teacher. See 5:13, 16; 6:1-2.
  18. Ecclesiastes 10:5 tn Heb “an evil.”
  19. Ecclesiastes 10:5 tn Heb “under the sun.”
  20. Ecclesiastes 10:5 tn Heb “like an error that comes forth from the presence of a ruler.”
  21. Ecclesiastes 10:6 tn Heb “folly.”
  22. Ecclesiastes 10:6 tn Heb “high places.”
  23. Ecclesiastes 10:7 tn Or “servants,” so KJV, ASV, NCV, NLT (also in the following line).
  24. Ecclesiastes 10:7 tn Heb “upon the earth.”
  25. Ecclesiastes 10:8 tn The four imperfect verbs in vv. 8-9 may be nuanced as indicatives (“will…”) or in a modal sense denoting possibility (“may…”). The LXX rendered them with indicatives, as do many English translations (KJV, RSV, NRSV, ASV, MLB, YLT, NJPS). However, it is better to take them in a modal sense (NEB, NAB, NASB, NIV, NCV, CEV, NLT). One who digs a pit does not necessarily fall into it, but he may under the right conditions.
  26. Ecclesiastes 10:8 tn Heb “a serpent will bite him.” The clause “he who breaks through a wall” (וּפֹרֵץ גָּדֵר, uforets gader) is a nominative absolute—the casus pendens is picked up by the resumptive pronoun in the following clause “a serpent will bite him” (יִשְּׁכֶנּוּ נָחָשׁ, yishekhennu nakhash). This construction is used for rhetorical emphasis (see IBHS 76-77 §4.7c).
  27. Ecclesiastes 10:10 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).
  28. Ecclesiastes 10:10 tn Heb “he”; the referent (the workman) is implied, and has been specified in the translation for clarity.
  29. Ecclesiastes 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 (qelalah) “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.”
  30. Ecclesiastes 10:10 tn Heb “face.”
  31. Ecclesiastes 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.
  32. Ecclesiastes 10:11 tn Heb “without charming.”
  33. Ecclesiastes 10:11 tn Heb “the master of the tongue.”
  34. Ecclesiastes 10:11 tn Heb “has no profit”; ASV, NAB, NRSV “there is no advantage.”
  35. Ecclesiastes 10:12 tn Heb “of a wise man’s mouth.”
  36. Ecclesiastes 10:12 tn The phrase “win him” does not appear in the Hebrew text, but has been supplied in the translation for clarity.
  37. Ecclesiastes 10:12 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 (charis, “gracious”). The English versions are divided: “are gracious” (KJV, YLT, ASV, NASB, NIV) and “win him favor” (NEB, RSV, NRSV, NAB, MLB, NJPS, Moffatt).
  38. Ecclesiastes 10:12 tn Heb “lips.”
  39. Ecclesiastes 10:12 tn Heb “consume him”; or “engulf him.” The verb I בָּלַע (balaʿ, “to swallow”) creates a striking wordplay on the homonymic root II בָּלַע (“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 בָּלַע, “to swallow, engulf”).
  40. Ecclesiastes 10:13 tn Heb “the words of his mouth.”
  41. Ecclesiastes 10:13 sn The terms “beginning” and “end” form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7; Ps 139:8; Eccl 3:2-8). The words of a fool are madness from “start to finish.”
  42. Ecclesiastes 10:13 tn Heb “his mouth.”
  43. Ecclesiastes 10:13 tn Heb “madness of evil.”
  44. Ecclesiastes 10:14 tn Heb “and the fool multiplies words.” This line is best taken as the third line of a tricola encompassing 10:13-14a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: “a fool prates on and on” (Moffatt) and “Yet the fool talks and talks!” (NJPS).
  45. Ecclesiastes 10:14 tn Heb “after him”; or “after he [dies].”
  46. Ecclesiastes 10:15 tn The plural form of הַכְּסִילִים (hakkesilim, from כְּסִיל, kesil, “fool”) denotes (1) plural of number: referring to several fools or (2) plural of habitual character or plural of intensity (referring to a single person characterized by a habitual or intense quality of foolishness). The latter is favored because the two verbs in 10:15 are both singular in form: “wearies him” (תְּיַגְּעֶנּוּ, teyaggeʿennu) and “he does [not] know” (לֹא־יָדַע, loʾ yadaʿ); see GKC 440-41 §135.p. The article on הַכְּסִילִים is used in the generic sense.
  47. Ecclesiastes 10:15 tn This line may be interpreted in one of three ways: (1) “the labor of fools wearies him because he did not know enough to go to a town,” referring to the labor of the peasants who had not been able to find a place in town where life was easier; (2) “the labor of the fools so wearies everyone of them (singular pronoun taken in a distributive sense) so much that he even does not know how to go to town,” that is, he does not even know how to do the easiest thing in the world; (3) “let the labor of fools so weary him that he may not even know how to go to town,” taking the verb as a jussive, describing the foolish man described in 10:12-14. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:592-93.
  48. Ecclesiastes 10:15 tn Heb “he does not know to go to the city.”
  49. Ecclesiastes 10:16 tn Or “a child”; or “a servant.” The term נַעַר (naʿar) 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 (neōteros, “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.
  50. Ecclesiastes 10:17 tn Heb “son of nobles”; or “son of freemen.” The term חוֹרִים (khorim) is from חֹר (khor, “noble one; freeman”); cf. HALOT 348 s.v. I חֹר; BDB 359 s.v. I חֹר. It is related to the Aramaic noun חֲרַר (kharar, “freeman”); Sabean חר (“freeman; noble”); Old South Arabic חר and Arabic hurr (“freedom”); cf. HALOT 348 s.v. חֹר; BDB 359 s.v. חֹר.
  51. Ecclesiastes 10:17 tn The noun עֵת (ʿet, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has four sub-categories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time.” Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b). Examples of this use include: “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 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); “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.
  52. Ecclesiastes 10:17 tn Heb “for strength and not for drunkenness”; or “as heroes and not as drunkards”; or “for nourishment and not for drunkenness.” According to HALOT 172 s.v. גְבוּרה 1.d the term גְבוּרָה (gevurah, “strength”) may here connote “self-control.” This tactic is adopted by a few English versions: “with self-control, and not as drunkards” (NEB) and “with restraint, not with guzzling” (NJPS). On the other hand, most English versions render בִּגְבוּרָה וְלֹא בַשְּׁתִי (bigvurah veloʾ vasheti) in a woodenly literal sense, “for strength and not for drunkenness” (YLT, KJV, ASV, NASB, RSV, NRSV, NIV). However, a few attempt to express the idiom clearly: “as stalwarts and not as drunkards” (MLB); “stalwart men, not sots” (Moffatt); “for vigor and not in drinking bouts” (NAB); “for refreshment, and not for riotousness” (Douay).
  53. Ecclesiastes 10:18 tn Or “the rafters sink.”
  54. Ecclesiastes 10:18 tn Heb “lowering of hands.”
  55. Ecclesiastes 10:19 tn Heb “bread.” The term לֶחֶם (lekhem) is used literally of “bread” and figuratively (i.e., by metonymy) for a “feast” (BDB 536-37 s.v. לֶחֶם). BDB suggests that עֹשִׂיה לֶחֶם (ʿosih lekhem) in Eccl 10:19 means “make a feast” (BDB 537 s.v. לֶחֶם 1.a). This obscure line has occasioned numerous proposals: “a feast is made for laughter” (KJV, ASV, NIV); “feasts are made for laughter” (NRSV); “men feast for merrymaking” (Moffatt); “men prepare a meal for enjoyment” (NASB); “the table has its pleasures” (NEB); “they [i.e., rulers of v. 16] make a banquet for revelry” (NJPS); “people prepare a banquet for enjoyment” (MLB); “for laughter they make bread and wine, that the living may feast” (Douay); “bread is made for laughter” (RSV); “bread [and oil] call forth merriment” (NAB).
  56. Ecclesiastes 10:19 tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….”
  57. Ecclesiastes 10:19 tn Heb “and wine gladdens life.”
  58. Ecclesiastes 10:19 tn Or “and [they think that] money is the answer for everything.”
  59. Ecclesiastes 10:20 tn Perhaps the referent is people who are in authority because of their wealth.
  60. Ecclesiastes 10:20 tn Heb “in chambers of your bedroom.”
  61. Ecclesiastes 10:20 tn Heb “a bird of the air.”
  62. Ecclesiastes 10:20 tn Heb “might carry the voice.” The article is used here with the force of a possessive pronoun.
  63. Ecclesiastes 10:20 tn The Hebrew phrase בַּעַל הַכְּנָפַיִם (baʿal hakkenafayim, “possessor of wings”) is an idiom for a winged creature, that is, a bird (e.g., Prov 1:17; see HALOT 143 s.v. בַּעַל A.6; BDB 127 s.v. בַּעַל 5.a). The term בַּעַל (“master; possessor”) is the construct governing the attributive genitive הַכְּנָפַיִם (“wings”); see IBHS 149-51 §9.5.3b.
  64. Ecclesiastes 10:20 tn The term “your” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
  65. Ecclesiastes 10:20 tn Heb “tell the matter.”
  66. Ecclesiastes 11:1 tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”).
  67. Ecclesiastes 11:1 tn Heb “your bread.” The term לֶחֶם (lekhem) is traditionally rendered “bread” (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1-2 seems to deal with exporting goods overseas (D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3). It is better to take לֶחֶם (“bread”) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54-55; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: “grain” (NEB) and “goods” (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.
  68. Ecclesiastes 11:1 tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).
  69. Ecclesiastes 11:1 tn Heb “find it.”
  70. Ecclesiastes 11:2 tn Heb “give a portion.”
  71. Ecclesiastes 11:2 tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).
  72. Ecclesiastes 11:2 tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).
  73. Ecclesiastes 11:2 sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).
  74. Ecclesiastes 11:2 tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).
  75. Ecclesiastes 11:4 sn This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment.
  76. Ecclesiastes 11:5 tn Heb “what is the way of the wind.” Some take these words with what follows: “how the spirit comes to the bones in the womb of a pregnant woman.” There is debate whether הָרוּחַ מַה־דֶּרֶךְ(mah derekh haruakh) refers to the wind (“the path of the wind”) or the human spirit of a child in the mother’s womb (“how the spirit comes”). The LXX understood it as the wind: “the way of the wind” (ἡ ὁδὸς τοῦ πνεύματος, hē hodos tou pneumatos); however, the Targum and Vulgate take it as the human spirit. The English versions are divided: (1) spirit: “the way of the spirit” (KJV, YLT, Douay); “the breath of life” (NAB); “how a pregnant woman comes to have…a living spirit in her womb” (NEB); “how the lifebreath passes into the limbs within the womb of the pregnant woman” (NJPS); “how the spirit comes to the bones in the womb of a woman with child” (RSV); “how the breath comes to the bones in the mother’s womb” (NRSV); and (2) wind: “the way of the wind” (ASV, RSV margin); “the path of the wind” (NASB, NIV); and “how the wind blows” (MLB, Moffatt).
  77. Ecclesiastes 11:5 tn The term “form” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  78. Ecclesiastes 11:5 tn Heb “the one who is full.” The feminine adjective מְלֵאָה (meleʾah, from מָלֵא, maleʾ, “full”) is used as a substantive referring to a pregnant woman whose womb is filled with her infant (HALOT 584 s.v. מָלֵא 2; BDB 571 s.v. מָלֵא). This term is used in reference to a pregnant woman in later Hebrew (HALOT 584 s.v. מָלֵא). The LXX understood the term in this sense: κυοφορούσης (kuophorousēs, “pregnant woman”).
  79. Ecclesiastes 11:6 tn Heb “do not let your hand rest.” The Hebrew phrase “do not let your hand rest” is an idiom that means “do not stop working” or “do not be idle” (e.g., Eccl 7:18); cf. BDB 628 s.v. נוּחַ B.1. Several English versions capture the sense of the idiom well: “do not stop working” (NEB); “do not be idle” (MLB); “let not your hand be idle” (NAB); “let not your hands be idle” (NIV); “stay not your hand” (Moffatt). The term “hand” is a synecdoche of part (i.e., do not let your hand rest) for the whole person (i.e., do not allow yourself to stop working).
  80. Ecclesiastes 11:6 tn The terms “morning” (בֹּקֶר, boqer) and “evening” (עֶרֶב, ʿerev) form a merism (a figure of speech using two polar extremes to include everything in between) that connotes “from morning until evening.” The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (from morning until evening). This merism is reflected in several translations: “in the morning…until evening” (NEB, Moffatt).
  81. Ecclesiastes 11:6 tn The term “activity” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  82. Ecclesiastes 11:6 tn The verb כָּשֵׁר (kasher, “to prosper”) is used metonymically to denote “will succeed.” In 11:10, it means “skill in work.”
  83. Ecclesiastes 11:6 tn Or “together.”
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