Ecclesiastes 10:10

10:10 If an iron axhead ¹  is blunt and a workman ²  does not sharpen ³  its edge, ⁴ 

he must exert a great deal of effort; ⁵ 

so wisdom has the advantage of giving success.

Ecclesiastes 8:15

Enjoy Life In Spite of Its Injustices

8:15 So I recommend the enjoyment of life, ⁶ 

for there is nothing better on earth ⁷  for a person to do ⁸  except ⁹  to eat, drink, and enjoy ¹⁰  life. ¹¹ 

So ¹²  joy ¹³  will accompany him in his toil

during the days of his life which God gives him on earth. ¹⁴ 

[10:10]  ¹ 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).

[10:10]  ² tn Heb “he”; the referent (the workman) is implied, and has been specified in the translation for clarity

[10:10]  ³ 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 (qÿlalah) “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.”

[10:10]  ⁴ tn Heb “face.”

[10:10]  ⁵ 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.

[8:15]  ⁶ tn Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:15]  ⁷ tn Heb “under the sun.”

[8:15]  ⁸ tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:15]  ⁹ tn The construction אִם…כִּי (ki…’im) is used as a particle of exception to limit the preceding clause (“except; nothing but”). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. HALOT 471 s.v. אִם כִּי B.2; BDB 474 s.v. אִם כִּי 2.a).

[8:15]  ¹⁰ sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should – at the very least – enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT, 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).”

[8:15]  ¹¹ tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:15]  ¹² tn The vav introduces a logical conclusion.

[8:15]  ¹³ tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.

[8:15]  ¹⁴ tn Heb “under the sun.”