Text -- Ecclesiastes 7:21-29 (NET)

7:21 Also, do not pay attention to everything that people say; otherwise, you might even hear your servant cursing you. 7:22 For you know in your own heart that you also have cursed others many times.

Human Wisdom is Limited

7:23 I have examined all this by wisdom; I said, “I am determined to comprehend this”– but it was beyond my grasp. 7:24 Whatever has happened is beyond human understanding; it is far deeper than anyone can fathom.

True Righteousness and Wisdom are Virtually Nonexistent

7:25 I tried to understand, examine, and comprehend the role of wisdom in the scheme of things, and to understand the stupidity of wickedness and the insanity of folly. 7:26 I discovered this: More bitter than death is the kind of woman who is like a hunter’s snare; 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. 7:27 The Teacher says: I discovered this while trying to discover the scheme of things, item by item. 7:28 What I have continually sought, I have not found; I have found only one upright man among a thousand, but I have not found one upright woman among all of them. 7:29 This alone have I discovered: God made humankind upright, but they have sought many evil schemes.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 7:21

¹ tn Heb “they”; the referent (people) has been specified in the translation for clarity.

² tn Heb “so that you do not hear…”; or “lest you hear….”

³ tn The imperfect tense verb תִשְׁמַע (tishma’; from שָׁמַע [shama’, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see IBHS 508 §31.4e).

NET Notes: Ecc 7:22

¹ tn Heb “your heart knows.”

NET Notes: Ecc 7:23

¹ tn The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

² tn Or “I am determined to become wise”

³ tn Or “but it eluded me”; Heb “but it was far from me.”

NET Notes: Ecc 7:24

¹ tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

² tn Heb “is far away.”

³ 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.

NET Notes: Ecc 7:25

¹ tn Heb “I turned, I, even my heart.”

² tn Heb “to seek.”

³ tn The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

⁴ tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vÿkheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (’itsÿvonekh vÿheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).

⁵ tn Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (resha’ kesel) may be taken as a genitive of attribution (“the wickedness of folly”) or as a genitive of attribute (“the folly of wickedness”). The English versions treat it in various ways: “wickedness of folly” (KJV); “wrong of folly” (YLT); “evil of folly” (NASB); “stupidity of wickedness” (NIV); “wickedness, stupidity” (NJPS); “wickedness is folly [or foolish]” (ASV, NAB, NRSV, MLB, Moffatt), and “it is folly to be wicked” (NEB).

⁶ tn Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (vÿhassikhlut holelot) may be taken as a genitive of attribution (“the stupidity of wickedness”) or a genitive of attribute (“the evil of folly”). The phrase is rendered variously: “foolishness and madness” (KJV); “foolishness of madness” (NASB); “madness of folly” (NIV); “madness and folly” (NJPS); “the foolishness which is madness” (NEB); and “foolishness [or folly] is madness” (ASV, NAB, NRSV, MLB, Moffatt).

NET Notes: Ecc 7:26

¹ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

² 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”).

³ tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

⁴ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

NET Notes: Ecc 7:28

¹ tn The word “only” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

² tn The word “upright” does not appear in the Hebrew text, but is supplied in the translation twice, here and in the following line, for clarity.