Ecclesiastes 3:12-13

Enjoy Life in the Present

3:12 I have concluded ¹  that there is nothing better for people ² 

than ³  to be happy and to enjoy

themselves ⁴  as long as they live,

3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,

for these things ⁵  are a gift from God.

Ecclesiastes 3:22

3:22 So I perceived there is nothing better than for people ⁶  to enjoy their work, ⁷ 

because that is their ⁸  reward;

for who can show them what the future holds? ⁹ 

Ecclesiastes 5:18

Enjoy the Fruit of Your Labor

5:18 I have seen personally what is the only beneficial and appropriate course of action for people: ¹⁰ 

to eat and drink, ¹¹  and find enjoyment in all their ¹²  hard work ¹³  on earth ¹⁴ 

during the few days of their life which God has given them,

for this is their reward. ¹⁵ 

Ecclesiastes 8:15

Enjoy Life In Spite of Its Injustices

8:15 So I recommend the enjoyment of life, ¹⁶ 

for there is nothing better on earth ¹⁷  for a person to do ¹⁸  except ¹⁹  to eat, drink, and enjoy ²⁰  life. ²¹ 

So ²²  joy ²³  will accompany him in his toil

during the days of his life which God gives him on earth. ²⁴ 

Ecclesiastes 9:7-9

Life is Brief, so Cherish its Joys

9:7 Go, eat your food ²⁵  with joy,

and drink your wine with a happy heart,

because God has already approved your works.

9:8 Let your clothes always be white,

and do not spare precious ointment on your head.

9:9 Enjoy ²⁶  life with your beloved wife ²⁷  during all the days of your fleeting ²⁸  life

that God ²⁹  has given you on earth ³⁰  during all your fleeting days; ³¹ 

for that is your reward in life and in your burdensome work ³²  on earth. ³³ 

Ecclesiastes 11:9-10

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ³⁴ 

and let your heart cheer you in the days of your youth.

Follow the impulses ³⁵  of your heart and the desires ³⁶  of your eyes,

but know that God will judge your motives and actions. ³⁷ 

11:10 Banish ³⁸  emotional stress ³⁹  from your mind. ⁴⁰ 

and put away pain ⁴¹  from your body; ⁴² 

for youth ⁴³  and the prime of life ⁴⁴  are fleeting. ⁴⁵ 

Deuteronomy 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁴⁶  (since they have no allotment or inheritance with you). ⁴⁷ 

Deuteronomy 12:18

12:18 Only in the presence of the Lord your God may you eat these, in the place he ⁴⁸  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ⁴⁹  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ⁵⁰ 

Nehemiah 8:10

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ⁵¹  Do not grieve, for the joy of the LORD is your strength.”

Acts 14:17

14:17 yet he did not leave himself without a witness by doing good, ⁵²  by giving you rain from heaven ⁵³  and fruitful seasons, satisfying you ⁵⁴  with food and your hearts with joy.” ⁵⁵ 

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁵⁶  when Paul and Barnabas ⁵⁷  went into the Jewish synagogue ⁵⁸  and spoke in such a way that a large group ⁵⁹  of both Jews and Greeks believed.

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁶⁰  days, when the disciples were growing in number, ⁶¹  a complaint arose on the part of the Greek-speaking Jews ⁶²  against the native Hebraic Jews, ⁶³  because their widows ⁶⁴  were being overlooked ⁶⁵  in the daily distribution of food. ⁶⁶ 

[3:12]  ¹ tn Heb “I know.”

[3:12]  ² tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ³ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ⁴ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[3:13]  ⁵ tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.

[3:22]  ⁶ tn Heb “man.”

[3:22]  ⁷ tn Heb “his works.”

[3:22]  ⁸ tn Heb “his.”

[3:22]  ⁹ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

[5:18]  ¹⁰ tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:18]  ¹¹ sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).

[5:18]  ¹² tn Heb “his,” and three times later in the verse.

[5:18]  ¹³ tn Heb “the toil which one toils.”

[5:18]  ¹⁴ tn Heb “under the sun.”

[5:18]  ¹⁵ tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).

[8:15]  ¹⁶ 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]  ¹⁷ tn Heb “under the sun.”

[8:15]  ¹⁸ tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:15]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:15]  ²² tn The vav introduces a logical conclusion.

[8:15]  ²³ tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.

[8:15]  ²⁴ tn Heb “under the sun.”

[9:7]  ²⁵ tn Heb “your bread.”

[9:9]  ²⁶ tn Heb “see.”

[9:9]  ²⁷ tn Heb “the wife whom you love.”

[9:9]  ²⁸ tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”

[9:9]  ²⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:9]  ³⁰ tn Heb “under the sun”

[9:9]  ³¹ tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yÿme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yÿme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.

[9:9]  ³² tn Heb “in your toil in which you toil.”

[9:9]  ³³ tn Heb “under the sun.”

[11:9]  ³⁴ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ³⁵ tn Heb “walk in the ways of your heart.”

[11:9]  ³⁶ tn Heb “the sight.”

[11:9]  ³⁷ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

[11:10]  ³⁸ tn The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence (HALOT 748 s.v. סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” (HALOT 748 s.v. 1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (KJV, RSV, ASV, NASB); “turn aside” (YLT); “ward off” (NAB); and “banish” (NEB, MLB, NIV, NRSV, NJPS, Moffatt).

[11:10]  ³⁹ tn The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.

[11:10]  ⁴⁰ tn Heb “your heart.”

[11:10]  ⁴¹ tn In light of the parallelism, רָעָה (ra’ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. This sense is best captured as “pain” (NASB, RSV, NRSV, MLB, Moffatt) or “the troubles [of your body]” (NEB, NIV), rather than “evil” (KJV, ASV, YLT, Douay) or “sorrow” (NJPS).

[11:10]  ⁴² tn Heb “your flesh.”

[11:10]  ⁴³ tn Or “childhood.”

[11:10]  ⁴⁴ tn Or “youth”; Heb “black hair” or “the dawn [of life].” The feminine noun הַשַּׁחֲרוּת (hashakharut) is a hapax legomenon, occurring only here. There is debate whether it is from שָׁחֹר (shakhor) which means “black” (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; HALOT 1465 s.v. שׁחר; BDB 1007 s.v. שָׁחֹר and שָׁחַר) or שַׁחַר (shakhar) which means “dawn” (e.g., Gen 19:15; Job 3:9; Song 6:10; HALOT 1466–67 s.v. שָׁחַר). If this term is from שָׁחֹר it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from שַׁחַר it connotes the “dawn of life” or “prime of life.” This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for “youth” or “prime of life,” as the parallel term הַיַּלְדוּת (hayyaldut, “youth” or “childhood”) indicates. The term is rendered variously in the English versions: “black hair” (NJPS); “the dawn of youth” (NAB); “the dawn of life” (ASV, MLB, RSV, NRSV); “the prime of life” (NEB, NASB); “vigor” (NIV); “youth” (KJV); and “manhood” (Moffatt). The plural forms of הַשַּׁחֲרוּת and הַיַּלְדוּת are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., זְקֻנִים (zÿqunim, “old age”); נְעוּרִים (nÿ’urim, “youth”); and עֲלוּמִים (’alumim, “youthfulness”); see IBHS 121 §7.4.2b.

[11:10]  ⁴⁵ tn The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut).

[12:12]  ⁴⁶ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁴⁷ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[12:18]  ⁴⁸ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ⁴⁹ tn See note at Deut 12:12.

[12:18]  ⁵⁰ tn Heb “in all the sending forth of your hands.”

[8:10]  ⁵¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[14:17]  ⁵² tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁵³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁵⁴ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁵⁵ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:1]  ⁵⁶ sn Iconium. See the note in 13:51.

[14:1]  ⁵⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁵⁸ sn See the note on synagogue in 6:9.

[14:1]  ⁵⁹ tn Or “that a large crowd.”

[6:1]  ⁶⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁶¹ tn Grk “were multiplying.”

[6:1]  ⁶² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁶³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁶⁴ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁶⁵ tn Or “neglected.”

[6:1]  ⁶⁶ tn Grk “in the daily serving.”