Discovery BoxEcclesiastes 9:4-18
Context9:4 But whoever is among 1 the living 2 has hope;
a live dog is better than a dead lion.
9:5 For the living know that they will die, but the dead do not know anything;
they have no further reward – and even the memory of them disappears. 3
9:6 What they loved, 4 as well as what they hated 5 and envied, 6 perished long ago,
and they no longer have a part in anything that happens on earth. 7
9:7 Go, eat your food 8 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 9 life with your beloved wife 10 during all the days of your fleeting 11 life
that God 12 has given you on earth 13 during all your fleeting days; 14
for that is your reward in life and in your burdensome work 15 on earth. 16
9:10 Whatever you find to do with your hands, 17
do it with all your might,
because there is neither work nor planning nor knowledge nor wisdom in the grave, 18
the place where you will eventually go. 19
9:11 Again, 20 I observed this on the earth: 21
the race is not always 22 won by the swiftest,
the battle is not always won by the strongest;
prosperity 23 does not always belong to those who are the wisest,
wealth does not always belong to those who are the most discerning,
nor does success 24 always come to those with the most knowledge –
for time and chance may overcome 25 them all.
9:12 Surely, no one 26 knows his appointed time! 27
Like fish that are caught in a deadly 28 net, and like birds that are caught in a snare –
just like them, all people 29 are ensnared 30 at an unfortunate 31 time that falls upon them suddenly.
9:13 This is what I also observed about wisdom on earth, 32
and it is a great burden 33 to me:
9:14 There was once 34 a small city with a few men in it,
and a mighty king attacked it, besieging 35 it and building strong 36 siege works against it.
9:15 However, a poor but wise man lived in the city, 37
and he could have delivered 38 the city by his wisdom,
but no one listened 39 to that poor man.
9:16 So I concluded that wisdom is better than might, 40
but a poor man’s wisdom is despised; no one ever listens 41 to his advice. 42
9:17 The words of the wise are heard in quiet,
more than the shouting of a ruler is heard 43 among fools.
9:18 Wisdom is better than weapons of war,
but one sinner can destroy much that is good.
[9:4] 1 tn The consonantal text (Kethib) has “is chosen, selected.” The translation follows the marginal reading (Qere), “is joined.” See BDB 288 s.v. חָבַר Pu.
[9:4] 2 tn Heb “all the living.”
[9:5] 3 tn Heb “for their memory is forgotten.” The pronominal suffix is an objective genitive, “memory of them.”
[9:6] 5 tn Heb “their hatred.”
[9:6] 7 tn Heb “under the sun.”
[9:9] 10 tn Heb “the wife whom you love.”
[9:9] 11 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] 12 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:9] 13 tn Heb “under the sun”
[9:9] 14 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
[9:9] 15 tn Heb “in your toil in which you toil.”
[9:9] 16 tn Heb “under the sun.”
[9:10] 17 tn Heb “Whatever your hand finds to do.”
[9:10] 19 tn Or “where you are about to go.”
[9:11] 20 tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”
[9:11] 21 tn Heb “under the sun.”
[9:11] 22 tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.
[9:12] 26 tn Heb “man.” The term is used here in a generic sense and translated “no one.”
[9:12] 27 tn Heb “time.” BDB 773 s.v. עֵת 2.d suggests that עֵת (’et, “time”) refers to an “uncertain time.” On the other hand, HALOT 901 s.v. עֵת 6 nuances it as “destined time,” that is, “no one knows his destined time [i.e., hour of destiny].” It is used in parallelism with זְמָן (zÿman, “appointed time; appointed hour”) in 3:1 (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן). Eccl 3:9-15 teaches God’s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.
[9:12] 28 tn Heb “bad, evil.” The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.
[9:12] 29 tn Heb “the sons of man.”
[9:12] 30 tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from ַָיקֹשׁ, yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מְ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (’ukkal, Pual perfect 3rd person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (’ukhal, old Qal passive perfect 3rd person masculine singular “he was eaten”) because אָכַל (’akhal) only occurs in the Qal (see IBHS 373-74 §22.6a).
[9:12] 31 tn Heb “evil.” The term רָעָה (ra’ah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.”
[9:13] 32 tn Heb “under the sun.”
[9:13] 33 tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[9:14] 34 tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14-15 to depict the scenario as a hypothetical situation: “Suppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.”
[9:14] 35 tn The two perfect tense verbs וְסָבַב (vÿsavav, “he besieged”) and וּבָנָה (uvanah, “he built”) may be taken in a complementary sense, qualifying the action of the main perfect tense verb וּבָא (uva’, “he attacked it”).
[9:14] 36 tn The root גדל (“mighty; strong; large”) is repeated in 9:13b for emphasis: “a mighty (גָדוֹל, gadol) king…building strong (גְדֹלִים, gÿdolim) siege works.” This repetition highlights the contrast between the vast power and resources of the attacking king, and the meager resources of the “little” (קְטַנָּה, qÿtannah) city with “few” (מְעָט, mÿ’at) men in it to defend it.
[9:15] 37 tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.
[9:15] 38 tn Or “he delivered.” The verb וּמִלַּט (umillat, from מָלַט, malat, “to deliver”) is functioning either in an indicative sense (past definite action: “he delivered”) or in a modal sense (past potential: “he could have delivered”). The literal meaning of זָכַר (zakhar, “to remember”) in the following line harmonizes with the indicative: “but no one remembered that poor man [afterward].” However, the modal is supported by v. 16: “A poor man’s wisdom is despised; no one ever listens to his advice.” This approach must nuance זָכַר (“to remember”) as “[no one] listened to [that poor man].” Most translations favor the indicative approach: “he delivered” or “he saved” (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: “he might have saved” (NEB, NJPS, NASB margin).
[9:15] 39 tn Heb “remembered.”
[9:16] 41 tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.
[9:16] 42 tn Heb “his words are never listened to.”
[9:17] 43 tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line.
