6:8 So what advantage does a wise man have over a fool? 1
And what advantage 2 does a pauper gain by knowing how to survive? 3
6:9 It is better to be content with 4 what the eyes can see 5
than for one’s heart always to crave more. 6
This continual longing 7 is futile – like 8 chasing the wind.
1 sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1-22). However, wisdom cannot deliver one from death.
2 sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line).
3 tn Heb “ What to the pauper who knows to walk before the living”; or “how to get along in life.”
4 tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity.
5 tn The expression מַרְאֵה עֵינַיִם (mar’eh ’enayim, “the seeing of the eyes”) is a metonymy of cause (i.e., seeing an object) for effect (i.e., being content with what the eyes can see); see E. W. Bullinger, Figures of Speech, 552-54.
6 tn Heb “the roaming of the soul.” The expression מֵהֲלָךְ־נָפֶשׁ (mehalakh-nafesh, “the roaming of the soul”) is a metonymy for unfulfilled desires. The term “soul” (נֶפֶשׁ, nefesh) is used as a metonymy of association for man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). This also involves the personification of the roving appetite as “roving” (מֵהֲלָךְ); see BDB 235 s.v. הָלַךְ II.3.f; 232 I.3.
7 tn The phrase “continual longing” does not appear in the Hebrew text, but is supplied in the translation for clarity.
8 tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.