Ecclesiastes 1:9

1:9 What exists now ¹  is what will be, ² 

and what has been done is what will be done;

there is nothing truly new on earth. ³ 

Ecclesiastes 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ⁴  wisdom, as well as foolish behavior and ideas. ⁵ 

For what more can the king’s successor do than what the king ⁶  has already done?

Ecclesiastes 6:10

The Futile Way Life Works

6:10 Whatever has happened was foreordained, ⁷ 

and what happens to a person ⁸  was also foreknown.

It is useless for him to argue with God about his fate

because God is more powerful than he is. ⁹ 

Ecclesiastes 7:10

7:10 Do not say, “Why were the old days better than these days?” ¹⁰ 

for it is not wise to ask that. ¹¹ 

Ecclesiastes 10:14

10:14 yet a fool keeps on babbling. ¹² 

No one knows what will happen;

who can tell him what will happen in the future? ¹³ 

Ecclesiastes 11:2

11:2 Divide your merchandise ¹⁴  among seven or even eight ¹⁵  investments, ¹⁶ 

for you do not know ¹⁷  what calamity ¹⁸  may happen on earth.

[1:9]  ¹ tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.

[1:9]  ² tn The Hebrew verbal form is an imperfect.

[1:9]  ³ tn Heb “under the sun.”

[2:12]  ⁴ tn Heb “and I turned to see.”

[2:12]  ⁵ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ⁶ tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.

[6:10]  ⁷ tn Heb “already its name was called.”

[6:10]  ⁸ tn Or “and what a person (Heb “man”) is was foreknown.”

[6:10]  ⁹ tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.

[7:10]  ¹⁰ tn Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.

[7:10]  ¹¹ tn Heb “It is not from wisdom that you ask about this.”

[10:14]  ¹³ 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).

[10:14]  ¹⁴ tn Heb “after him”; or “after he [dies].”

[11:2]  ¹⁶ tn Heb “give a portion.”

[11:2]  ¹⁷ 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).

[11:2]  ¹⁸ 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).

[11:2]  ¹⁹ 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).

[11:2]  ²⁰ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).