Discovery BoxEcclesiastes 8:13-17
Context8:13 But it will not go well with the wicked,
nor will they 1 prolong their 2 days like a shadow, 3
because they 4 do not stand in fear 5 before God.
8:14 Here is 6 another 7 enigma 8 that occurs on earth:
Sometimes there are righteous people who get what the wicked deserve, 9
and sometimes there are wicked people who get what the righteous deserve. 10
I said, “This also is an enigma.”
8:15 So I recommend the enjoyment of life, 11
for there is nothing better on earth 12 for a person to do 13 except 14 to eat, drink, and enjoy 15 life. 16
So 17 joy 18 will accompany him in his toil
during the days of his life which God gives him on earth. 19
8:16 When I tried 20 to gain 21 wisdom
and to observe the activity 22 on earth –
even though it prevents anyone from sleeping day or night 23 –
8:17 then I discerned all that God has done: 24
No one really comprehends what happens 25 on earth. 26
Despite all human 27 efforts to discover it, no one can ever grasp 28 it. 29
[8:13] 2 tn The word “their” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[8:13] 3 tn The phrase “like a shadow” (כַּצֵּל, katsel) modifies the verb (“prolong”) rather than the noun (“days”). Several English versions misconstrue the line: “he will not prolong his days, [which are] like a shadow” (KJV, ASV); “the man who does not fear God is like a shadow” (NEB); and “he will not prolong his shadowy days” (NAB). It should be rendered “he will not prolong his days like a shadow” (RSV, NRSV, NASB, MLB, NIV). Unlike a shadow that lengthens at sunset, the wicked do not normally live long.
[8:13] 5 tn Heb “they do not fear.”
[8:14] 6 tn Heb “there is.” The term יֶשׁ (yesh, “there is”) is often used in aphorisms to assert the existence of a particular situation that occurs sometimes. It may indicate that the situation is not the rule but that it does occur on occasion, and may be nuanced “sometimes” (Prov 11:24; 13:7, 23; 14:12; 16:25; 18:24; 20:15; Eccl 2:21; 4:8; 5:12; 6:1; 7:15 [2x]; 8:14 [3x]).
[8:14] 7 tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
[8:14] 8 tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10).
[8:14] 9 tn Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.”
[8:14] 10 tn Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.”
[8:15] 11 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] 12 tn Heb “under the sun.”
[8:15] 13 tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[8:15] 14 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] 15 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] 16 tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.
[8:15] 17 tn The vav introduces a logical conclusion.
[8:15] 18 tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.
[8:15] 19 tn Heb “under the sun.”
[8:16] 20 tn Heb “I applied my heart.”
[8:16] 22 tn Heb “and to see the business which is done.”
[8:16] 23 tn Heb “for no one sees sleep with their eyes either day or night.” The construction גַם …כִּי (ki… gam) expresses a concessive sense: “even though” (e.g., Ps 23:4; Prov 22:6; Eccl 4:14; Isa 1:15; Lam 3:8; Hos 8:10; 9:16); cf. HALOT 196 s.v. גַּם 9; BDB 169 s.v. גַּם 6; 473 s.v. כִּי 2.c.
[8:17] 24 tn Heb “all the work of God.”
[8:17] 25 tn Heb “the work that is done.”
[8:17] 26 tn Heb “under the sun.”
[8:17] 27 tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity.
[8:17] 29 tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[8:17] 30 tn The particle אִם (’im, “even if”) introduces the protasis in a real conditional clause (“If a wise man …”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453.
[8:17] 31 tn The imperfect tense verb יֹאמַר (yo’mar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169).
[8:17] 32 tn Heb “he cannot find”; or “he does not find.”
[8:17] 33 tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons.
