Joshua 7:8-9

7:8 If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated ¹  before its enemies? 7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us ²  from the earth. What will you do to protect your great reputation?” ³ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁴  Achan son of Carmi, son of Zabdi, ⁵  son of Zerah, from the tribe of Judah, stole some of the riches. ⁶  The Lord was furious with the Israelites. ⁷ 

Joshua 6:9

6:9 Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams’ horns.

Ecclesiastes 9:1-3

Everyone Will Die

9:1 So I reflected on all this, ⁸  attempting to clear ⁹  it all up.

I concluded that ¹⁰  the righteous and the wise, as well as their works, are in the hand of God;

whether a person will be loved or hated ¹¹  –

no one knows what lies ahead. ¹² 

9:2 Everyone shares the same fate ¹³  –

the righteous and the wicked,

the good and the bad, ¹⁴ 

the ceremonially clean and unclean,

those who offer sacrifices and those who do not.

What happens to the good person, also happens to the sinner; ¹⁵ 

what happens to those who make vows, also happens to those who are afraid to make vows.

9:3 This is the unfortunate fact ¹⁶  about everything that happens on earth: ¹⁷ 

the same fate awaits ¹⁸  everyone.

In addition to this, the hearts of all people ¹⁹  are full of evil,

and there is folly in their hearts during their lives – then they die. ²⁰ 

Ecclesiastes 9:11-12

Wisdom Cannot Protect against Seemingly Chance Events

9:11 Again, ²¹  I observed this on the earth: ²² 

the race is not always ²³  won by the swiftest,

the battle is not always won by the strongest;

prosperity ²⁴  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 ²⁵  always come to those with the most knowledge –

for time and chance may overcome ²⁶  them all.

9:12 Surely, no one ²⁷  knows his appointed time! ²⁸ 

Like fish that are caught in a deadly ²⁹  net, and like birds that are caught in a snare –

just like them, all people ³⁰  are ensnared ³¹  at an unfortunate ³²  time that falls upon them suddenly.

[7:8]  ¹ tn Heb “turned [the] back.”

[7:9]  ² tn Heb “and cut off our name.”

[7:9]  ³ tn Heb “What will you do for your great name?”

[7:1]  ⁴ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ⁵ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁶ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁷ tn Heb “the anger of the Lord burned against the sons of Israel.”

[9:1]  ⁸ tn Heb “I laid all this to my heart.”

[9:1]  ⁹ tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.

[9:1]  ¹⁰ tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.

[9:1]  ¹¹ tn Heb “whether love or hatred.”

[9:1]  ¹² tn Heb “man does not know anything before them.”

[9:2]  ¹³ tn Heb “all things just as to everyone, one fate.”

[9:2]  ¹⁴ tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca. a.d. 1008) – the basis of the BHS and BHK publications of the MT – is also supported by the Ben Asher text of the First Rabbinic Bible (“the Soncino Bible”) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: τῷ ἀγαθῷ καὶ τῷ κακῷ, καὶ τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ (“the good and the bad, and the clean and the unclean”). Either Aquila inserted καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of לַטּוֹב וְלַרָע (lattov vÿlara’, “the good and the bad”). Since Aquila is well known for his commitment to a literal – at times even a mechanically wooden – translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous לַטּוֹב was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair τῷ ἀγαθῷ καὶ τῷ κακῷ (tw agaqw kai tw kakw, “the good and the bad”) does not reflect an alternate textual tradition, but that their Vorlage contained only לַטּוֹב: the Greek version intentionally added καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to create a pair. The English versions are divided. Several follow the Greek: “the good and the bad, the clean and the unclean” (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: “the good and the clean and the unclean” (KJV, ASV, MLB, NJPS). None, however, delete “the good” (לַטּוֹב) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of καὶ τῷ κακῷ would be intentional. If the longer text were original, the omission of וְלַרָע (“and the bad”) could have caused by unintentional homoioarcton (“similar beginning”) in the three-fold repetition of לט in וְלַרָע וְלַטָּהוֹר וְלַטָּמֵא לַטּוֹב (lattov vÿlara’ vÿlattahor vÿlattame’, “the good and the bad, the clean and the unclean”). The term וְלַרָע (“and the bad”) was accidentally omitted when a scribe skipped from the first occurrence of לט in לַטּוֹב to its second occurrence in the word וְלַטָּהוֹר (“the clean”).

[9:2]  ¹⁵ tn Heb “As is the good (man), so is the sinner.”

[9:3]  ¹⁶ tn Heb “evil.”

[9:3]  ¹⁷ tn Heb “under the sun.”

[9:3]  ¹⁸ tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.

[9:3]  ¹⁹ tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.

[9:3]  ²⁰ tn Heb “and after that [they go] to [the place of] the dead.”

[9:11]  ²¹ tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”

[9:11]  ²² tn Heb “under the sun.”

[9:11]  ²³ tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.

[9:11]  ²⁴ tn Heb “bread.”

[9:11]  ²⁵ tn Heb “favor.”

[9:11]  ²⁶ tn Heb “happen to.”

[9:12]  ²⁷ tn Heb “man.” The term is used here in a generic sense and translated “no one.”

[9:12]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “the sons of man.”

[9:12]  ³¹ 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]  ³² 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.”