Ecclesiastes 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Futility of Pleasure and Possessions	The Vanity of Pleasure	The Experiment with Pleasure	The Philosopher's Experience (1:12-2:26)	Life of Solomon (1:12-2:26)
2:1-11	2:1-8	2:1-8	2:1-8	2:1-11
	2:9-11	2:9-11	2:9-12a
Wisdom Excels Folly	The End of the Wise and the Fool	A Judgment on Wisdom
2:12-17	2:12-17	2:12-17		2:12-23
	(12-14)		2:12b-17
	(15-16)
The Futility of Labor	(17)
2:18-23	2:18-23	2:18-23	2:18-23
		The First of Qoheleth's Resigned Conclusions About Joy
2:24-26	2:24-26	2:24-26	2:24-26	2:24-26

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 2:1-8
¹I said to myself, "Come now, I will test you with pleasure. So enjoy yourself." And behold, it too was futility. ²I said of laughter, "It is madness," and of pleasure, "What does it accomplish?"
³I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives. ⁴I enlarged my works: I built houses for myself, I planted vineyards for myself; ⁵I made gardens and parks for myself and I planted in them all kinds of fruit trees; ⁶I made ponds of water for myself from which to irrigate a forest of growing trees. ⁷I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. ⁸Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of men—many concubines.

2:1 "I said to myself" Chapters 1-2 form a literary unit. This is a recurrent refrain (cf. Eccl. 1:16,17; 2:1,15). The author is verbalizing his unspoken thoughts.

▣ "Come now" There are three imperatives in this verse:

1. "come" - BDB 229, KB 246, Qal imperative (a Hebrew way to introduce a new thought, e.g., Ps. 34:12; 46:8; 66:5,16)

2. "I will test" - BDB 650, KB 702, Piel imperfect used in a cohortative sense

3. "enjoy yourself" - BDB 906, KB 1157, Qal imperative (literally, "and look on goodness." The UBS Handbook for Translators says this can be understood as "see what good there is in it?" or "see what pleasure can offer?" (p. 52)

▣ "I will test you with pleasure" The verb "test" (BDB 650, KB 702, Piel cohortative) clarifies the experiment. Qoheleth is trying to ascertain if worldly, physical pleasure is the key to "gain," but alas, it is not! All physical pleasure fades with the doing. It becomes routine and common (as do possessions).

Pleasure (BDB 970) is used in Ecclesiastes in two different senses:

1. gaiety, laughter (2:1,2,10; 7:4), where periods of pleasure briefly dull the mind and heart of humanity's existential existence in a fallen world, but it does not last; it does not satisfy!

2. daily pleasure in life's personal relationships and activities (8:15; 9:7). Here pleasure is not the goal, but the result of a regular attitude of trust in God (cf. Eccl. 2:26; 5:19) and thankfulness about common life experiences (food, drink, family, friends, work, cf. Eccl. 2:24; 3:12,13,22; 5:8; 8:15,19; 9:7-9).

It is these contrasts between the proper use and attitude toward things in this world versus a "me first," "me at any cost," emphasis of fallen humanity that characterize this book. All things have their proper place (cf. chapter 3).

NASB"futility"
NKJV, NRSV"vanity"
TEV"useless"
NJB"futile"

See note at Eccl. 1:2.

2:2 Notice the two parallel comments about "laughter" and "pleasure." They bring no lasting peace, joy, or hope!

2:3 "stimulate my body with wine. . .while my mind was guiding me" This may refer to drunkenness, but with limits, safeguards (i.e., the wisdom of the sages). This is similar to the use of "mind expanding" drugs today, which have temporary pleasurable results, but long term addiction and destruction! See Special Topic following.

SPECIAL TOPIC: ALCOHOL (fermentation) AND ALCOHOLISM (addiction)

▣ "folly" The verb form (BDB 698) in Aramaic means "to know," "to be intelligent," or "to cause to understand." This connotation seems to fit the context best (cf. Eccl. 1:17; 2:12,13; 7:25).

▣ "under heaven" This phrase (cf. Eccl. 1:13; 2:3; 3:1) is a synonym for "under the sun," used twenty-nine times in Ecclesiastes. See note on the theological meaning at Eccl. 1:3.

2:4-11 These verses describe what the author attributes to King Solomon. These are things and accomplishments that he had done (a series of 23 Perfect tense verbs), but, there was no lasting peace, joy, hope, and happiness. St. Augustine said there is a God-shaped hole in every person. Nothing can fill that hole except God. Only when we know Him can physical things and life experiences have meaning (cf. chapter 3).

2:4 "I enlarged my works" BDB 152, KB 178, Hiphil perfect.

1. houses, Eccl. 2:4

2. vineyards, Eccl. 2:4

3. parks, Eccl. 2:5

4. orchards, Eccl. 2:5

5. ponds, b. 6

6. slaves, Eccl. 2:7

7. flocks and herds, Eccl. 2:7

Notice the number of times "myself" appears in Eccl. 2:4-8.

2:5 "parks" This is a Persian loan word (BDB 825) describing a wealthy person's garden.

2:7 "male and female slaves" Slavery was common in the ancient world. It was not all bad! Many poor Hebrews sold themselves into slavery to another Hebrew to have a better life (cf. Deut. 15:12-18)! Of course, forced slavery (military, economic) was, and is, a tragedy! There was, and is, human exploitation in this area.

▣ "larger than all who preceded me in Jerusalem" This clearly shows the egocentric nature of these pursuits (cf. Eccl. 2:9; see note at Eccl. 1:16).

2:8 "I collected" (BDB 888, KB 1111, Qal perfect):

1. silver and gold, Eccl. 2:8

2. treasure, Eccl. 2:8 (taxes or tribute)

3. singers, Eccl. 2:8

4. concubines, Eccl. 2:8

▣ "male and female singers" This (BDB 1010) possibly refers to (1) the artistic aspect of life or (2) regular festivals.

NASB, NRSV"concubines"
NKJV"musical instruments of all kinds"
TEV"all the women a man could want"
NJB, JPSOA"every human luxury, chest upon chest of it"
NIV"harem"
REB"everything that affords delight"
LXX"a butler and female cupbearers"

The Hebrew word (BDB 994, KB 950) is very uncertain. Obviously from the varied translations this Hebrew hapax legomenon is uncertain. The key is the Semitic root:

1. From the term for "woman's breast" (BDB 994), NASB, NRSV, TEV, NIV (in apposition to "the delights of men").

2. The NIV Study Bible's footnote says that an early Egyptian letter uses a similar Canaanite term for concubines (p. 993).

3. In later Hebrew (Mishnah) it refers to a chest or coffer, NJB, JPSOA (in apposition to "the treasure of kings")

4. KJV, ASV, NKJV see it as in apposition to "singers" (cf. NIDOTTE, vol. 4, p. 99).

5. The LXX took the meaning from the Aramaic root, "to pour out (wine)" (NET Bible, p. 116).

6. The REB seems to connect it to "delights of men," but in the sense of luxuries (cf. Prov. 19:10).

NASB (UPDATED) TEXT: ECCLESIASTES 2:9-11
⁹Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me. ¹⁰All that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor. ¹¹Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun.

2:9-11 This is a summary statement. All of these "things" did provide a moment of joy and satisfaction, but it did not last! If the wisest, wealthiest, and most powerful person (i.e. Solomon) cannot find real lasting joy and satisfaction, how can anyone? This is the conclusion of Eccl. 2:11 (cf. Eccl. 1:14; 2:17,22-23)! This is the question of how to find purpose in life without God; without God, life becomes just physical existence! Where is lasting value or gain found?

The NKJV and NIV translations see Eccl. 2:10 and 11, as well as 12-16, as poetry, but other English translations have not followed this approach.

For the key phrase, "under the sun," see note at Eccl. 1:3.

2:10 "all that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure" These are balanced lines. It is hard to know when Qoheleth moves from prose to poetry. Notice the verbs:

1. "refuse" - BDB 69, KB 82, Qal perfect, meaning "withhold"

2. "withhold" - BDB 586, KB 602, Qal perfect. NIDOTTE, vol. 2, p. 991, says this implies that "the searcher for meaning has abandoned all restraint in search of pleasure."

▣ "my labor" The author (here speaking as Solomon, i.e. a literary foil) rejoices in his works (cf. Eccl. 2:10[twice],11), but in Eccl. 2:18,20,22 he "hates" them! The question of Eccl. 3:9, "What does the worker gain from his toil?" resounds! Earthly effort will fail, fade, and forever pass away!

2:11 "there was no profit" See note at Eccl. 1:3.

NASB (UPDATED) TEXT: ECCLESIASTES 2:12-17
¹²So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done? ¹³And I saw that wisdom excels folly as light excels darkness. ¹⁴The wise man's eyes are in his head, but the fool walks in darkness. And yet I know that one fate befalls them both. ¹⁵Then I said to myself, "As is the fate of the fool, it will also befall me. Why then have I been extremely wise?" So I said to myself, "This too is vanity." ¹⁶For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten. And how the wise man and the fool alike die! ¹⁷So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind.

2:12 Our author returns to wisdom to find lasting value, but he has tried that before also (cf. Eccl. 1:16-18). There are advantages to wisdom as opposed to folly (cf. Eccl. 7:11,12,19; 9:18; 10:10; Proverbs 8), but they are not ultimate advantages (cf. Eccl. 2:14-16).

1. one fate befalls them both (cf. Eccl. 9:11; Ps. 49:10)

2. there will be no lasting remembrance of either (note the opposite in Ps. 112:6; Prov. 10:7)

2:13 "wisdom excels folly as light excels darkness" There is value in wisdom, but it is not ultimate.

▣ The NASB translation has left out the significant term "profit" (BDB 452). See note at Eccl. 1:3.

2:14

NASB, NKJV,
NRSV"eyes are in his head"
TEV"see where they are going"
NJB"have their eyes open"

The two dynamic equivalent translations (TEV, NJB) show the Hebraic metaphor.

▣ "one fate befalls them both" This fate (BDB 899) is a euphemism for death. Qoheleth feels the pain of the future common experience of all human beings (cf. Eccl. 2:15; 3:19[twice]; 9:2,3).

2:16 "lasting" This is literally "forever." See Special Topic at Eccl. 1:4.

▣ "all will be forgotten" This verb (BDB 1013, KB 1489) is a Niphal perfect and denotes the completed action of a yet future event as if it were already complete.

2:17 "hated life" This verb (BDB 971, KB 1338, Qal perfect) means "hate," but with the connotation of "disgusted" with life (cf. NJB) because of the futility that all he had worked for and built (cf. Eccl. 2:18; 2:11) had no lasting value or gain.

NASB (UPDATED) TEXT: ECCLESIASTES 2:18-23
¹⁸Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. ¹⁹And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. ²⁰Therefore I completely despaired of all the fruit of my labor for which I had labored under the sun. ²¹When there is a man who has labored with wisdom, knowledge and skill, then he gives his legacy to one who has not labored with them. This too is vanity and a great evil. ²²For what does a man get in all his labor and in his striving with which he labors under the sun? ²³Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity.

2:18-21 There is an obvious poetic parallel between Eccl. 2:18-19 and Eccl. 2:20-21 (cf. NET Bible, p. 1119).

2:18 "I must leave it to the man who will come after me" Traditional wisdom teachers put great faith in one's prosperity, not so Qoheleth. Everyone leaves everything (cf. Ps. 39:6).

2:19,21 "he gives his legacy to one who has not labored with them" Often that which is passed on to us is not appreciated, even squandered away!

2:20 What a lament! What a realization! In Hebrew there is a repetition (noun and verb, BDB 765, KB 845) of the term "labor," "toil," which strengthens the lament.

The verbal (BDB 384, KB 382, Piel infinitive construct) means "despair," "be hopeless," "desperate." Qoheleth uses strong language to describe the depth of his emotions about the utter futility of human effort!

2:21 "there is" This Hebrew phrase (BDB 441) introduces a hypothetical, but often occurring, human experience or example (cf. Eccl. 2:21; 4:8; 5:13; 6:1,11; 7:15[twice]; 8:14[thrice]; 10:5). It is used many times in Wisdom Literature (e.g., Prov. 11:24; 12:8; 13:7; 14:12; 16:25; 18:24; 20:15).

NASB, NKJV,
NRSV"a great evil"
TEV"it isn't right"
NJB"grossly evil"
JPSOA"a grave evil"
REB"a great wrong"

These translations reflect the Hebrew word "evil" (BDB 948-949). It is used in this context as "grievous injustice" (cf. Eccl. 2:17; 5:13[twice],16; 6:1; 9:12; 10:5). The unfairness and randomness of this fallen world lies heavy on this author! See note at Eccl. 5:13.

2:22 "What does a man get in all his labor" What are the ultimate results of physical labors? Is there anything beyond the grave?

2:23 "even at night his mind does not rest" Those who possess worldly things worry about them constantly (i.e. day, Eccl. 2:23a and night, Eccl. 2:23b; i.e., no rest). Those who seek wisdom realize "the more you know, the more you know you do not know"! There is a race no one can win (cf. Eccl. 1:18).

NASB (UPDATED) TEXT: ECCLESIASTES 2:24-26
²⁴There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. ²⁵For who can eat and who can have enjoyment without Him? ²⁶For to a person who is good in His sight He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God's sight. This too is vanity and striving after wind.

2:24-26 The Jewish Study Bible (p. 1608) asserts that these verses offer a new perspective on the author's previous comments about the futility of life (i.e., enjoy the immediate). However, they seem to answer the question of Eccl. 1:3. It is true there is no lasting benefit (cf. Eccl. 2:11) apart from God, but 2:24-26 finally brings "above the sun" into focus. There is more to life than birth, life, and inevitable death. There is God, judgment, and an afterlife. Things will be set straight (cf. Eccl. 1:15), but not here, not now. Unfairness, injustice, and vanity seem to reign (because of the Fall, cf. Genesis 3), but wait, God reigns! He and His will spend eternity together. For now, the righteous must trust in His revelation, this world-view and enjoy the simple daily pleasures that this world offers (when and while one can).

Qoheleth being an OT sage, did not know the whole picture (i.e., the new Covenant, cf. Jer. 31:31-34; Ezek. 36:22-38 and the complete, ultimate revelation in Jesus Christ).

There is an interesting list concerning Qoheleth's understanding of God's actions in this fallen, temporal world (i.e., NIDOTTE, vol. 4, p. 553):

1. creator, 11:5; 12:1,7 (like Psalms)

2. judge, 3:17,18; 11:9

3. benefactor, 2:24-26; 3:13; 5:18-20

4. one to be feared, 3:14; 5:1-7; 7:18 (like Proverbs)

5. one to be obeyed, 5:4; 7:26; 8:2; 13:13-14 (like Proverbs)

6. one causality in the universe, 3:11; 5:18-6:2; 7:13-14 (like Psalms)

7. unknowable, 3:11; 8:16-9:1 (like Job)

8. fair, 8:12,13

2:24 "This also I have seen, that it is from the hand of God" The simple pleasures of life are gifts from God (cf. Eccl. 3:13; 5:19; 9:7; Prov. 13:22; Job 27:16-17). See note at Eccl. 2:1. In many ways this is one of just a few great truths in this book.

1. enjoy the simple pleasures of daily life (2:1,24; 3:12,13,22; 5:18; 8:15; 9:7-9)

a. food (fellowship)

b. drink (although this can refer to revelry [cf. Exod. 32:6; 1 Sam. 30:16; 1 Kgs. 1:25] in this context it refers to daily family and social life)

c. sense of self-worth from life's work

d. rejoicing in life (9:8)

e. marriage and family (9:9)

2. fear God, keep the commandments (2:25; 12:13-14)

▣ "from the hand of God" See Special Topic below.

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (ANTHROPOMORPHIC LANGUAGE)

2:25 "have enjoyment" This is a rare Hebrew term used only here in the OT. Most English translations take the meaning from the Arabic "feel" or "perceive by the senses" (BDB 301 II). However, the NJB has "drink," following the Septuagint, which tried to make Eccl. 2:24 and 25 parallel.

NASB"without Him"
NKJV"more than I"
NRSV (NIV)"apart from him"
TEV----------
NJB"came from Him"
JPSOA"but myself"

A Hebrew textual variation ("apart from Him") in some manuscripts is preserved in the Septuagint, Peshitta, and Jerome. Does this phrase reflect Qoheleth's thinking or has a major theological insight been reached (i.e. "gift from God") beginning in Eccl. 2:24? I think Eccl. 2:24-26 should be seen as a whole new thought.

2:26 The question of this verse is how is a person "good in His sight?" This question must be related to 12:13-14. Notice the benefits:

1. wisdom (BDB 315)

2. knowledge (BDB 395)

3. joy (BDB 970)

All that fallen mankind seeks in self-effort will be a gift from God!

Notice the consequences for a selfish, godless life:

1. gathering and collecting

2. only to be given to another ("person who is good in His sight")

Obviously Eccl. 2:24-26 are contrasting verses 12-23! Exactly how they relate is uncertain.

Qoheleth is also challenging traditional wisdom about prosperity (cf. Job). The wicked rich are gathering for the righteous!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the things in chapter 2 that Qoheleth says proclaim vanity.

2. Why does he use Solomon as a backdrop in these two chapters?

3. Why does he seem to contradict himself about the advantages or disadvantages of wisdom and pleasure?

4. What great insight do verses 24-26 convey?

Ecclesiastes 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Time for Everything	Everything Has Its Time	Everything Has Its Time, Determined by God	A Time for Everything	Death
3:1-8	3:1-8	3:1-8	3:1-8	3:1-8
	(1)		(1)	(1)
	(2-8)		(2-8)	(2-8)
	The God-Given Task
3:9-11	3:9-11	3:9-15	3:9-13	3:9-11
God Set Eternity in the Heart of Man
3:12-22	3:12-15			3:12-13
	(12-13)
	(14-15)		3:14-15	3:14
				3:15
	Injustice Seems to Prevail	Human Injustice is Subject to Divine Judgment	Injustice in the World (3:16-4:16)
	3:16-22	3:16-22	3:16-22	3:16
	(16)
	(17)			3:17
	(18-22)			3:18-19
				3:20
				3:21
				3:22

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

Although this chapter is usually interpreted as dealing with the timeliness or appropriateness of human actions, in context, it deals with God's sovereignty (cf. Eccl. 2:24-26; 3:14).

A. When interpreting the book of Ecclesiastes it is very important that we see it is satire based on two key phrases:

1. "all is vanity" (i.e., transitoriness of human life and effort)

2. "under the sun" (i.e., physical life, earthly life viewed apart from God, i.e., agnostically)

B. The central answer to a meaningless and frustrated life is found in

1. faith and obedience (cf. Eccl. 12:13-14)

2. the simple pleasures of life as provided by God (cf. Eccl. 2:24; 3:12-13, 22; 5:18; 6:12; 8:15; 9:7)

C. Ecclesiastes is one of the books of the Bible that must be interpreted in its totality. Prooftexting this book or missing its tongue-in-cheek world-view will prove to be a hermeneutical disaster.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 3:1-8
¹There is an appointed time for everything. And there is a time for every event under heaven–
²A time to give birth and a time to die; A time to plant and a time to uproot what is planted.
³A time to kill and a time to heal; A time to tear down and a time to build up.
⁴A time to weep and a time to laugh; A time to mourn and a time to dance.
⁵A time to throw stones and a time to gather stones; A time to embrace and a time to shun embracing.
⁶A time to search and a time to give up as lost; A time to keep and a time to throw away.
⁷A time to tear apart and a time to sew together; A time to be silent and a time to speak.
⁸A time to love and a time to hate; A time for war and a time for peace.

3:1 "There is an appointed time for everything" The "appointed time" (lit. "for everything a season") seems to refer to the common events of human life. The "appointed time" does not speak of the advantageous human time, but of the divinely appointed time. The emphasis of this chapter is on divine appointment. It speaks of the mystery of human effort ("under heaven") as it is compared with the sovereignty of God. In Wisdom Literature "appointed time" is often "appropriate time."

NASB"event"
NKJV"purpose"
NRSV, LXX"matter"
TEV"happens"
NJB"occupation"
REB"activity"

The Hebrew word (BDB 343) means "delight" or "pleasure," but here it has the added connotation of activity that brings joy (cf. Eccl. 3:17; 8:6; Prov. 31:13). Enjoy life each day! Smell the roses along the path!

▣ "under heaven" See Special Topic below.

SPECIAL TOPIC: HEAVEN

3:2-8 Almost all English translations see Eccl. 3:2-8 in a poetic structure. Within each line there is a contrast, but the relationship between lines is not completely clear.

3:2 "A time to give birth, and a time to die" There is a series of events which refer to the cycle of human development.

3:2 "A time to plant, and a time to uproot what is planted" There is a grammatical connection between the efforts of the sinner (2:26, two Qal infinitive constructs) and that of Eccl. 3:2-9 (a series of 27 infinitive constructs).

This speaks of the annual harvest.

3:3 "A time to kill, and a time to heal" Since war is mentioned in Eccl. 3:8 the killing referred to here seems to have another focus. Some have assumed that it refers to capital punishment within the nation of Israel or to the defense of one's home, or person, in the event of an attack.

3:4 "A time to weep, and a time to laugh; A time to mourn, and a time to dance" Some believe these lines refer to both funerals and weddings or to other regular social events.

3:5 "A time to throw stones, and a time to gather stones" Many have assumed that this is an agricultural metaphor of one removing stones from a field. However, this could be a construction metaphor of using stones for a rock fence or a home. It has been the consensus among Jewish commentators that this has sexual connotations (cf. TEV "making love"). This is stated specifically in the Mishrash. The context of Eccl. 3:5b seems to reinforce this understanding. This would mean that there is time, Levitically speaking, when men could have sexual relations and a time when they could not because of a woman's menstrual cycle or their military commitments.

▣ "A time to embrace, and a time to shun embracing" This could refer to (1) sexual love within marriage (cf. Song of Songs 2:6); (2) sexual love outside of marriage (cf. Prov. 5:20); (3) a family's caring love for each other or (4) friends kissing one another on the cheek, which was common in the Near East.

3:6 "A time to search, and a time to give up as lost" The first term "search" (BDB 134, KB 152, Piel infinitive construct) means to seek after something. However, there comes a time in life where it becomes obvious that that something or someone cannot be obtained! One must get on with life!

3:7 "A time to tear apart, and a time to sew together" This may refer to one of the mourning practices of the Jews. They would rip the front of their robe at the neckline about five inches (e.g. 1 Sam. 4:12; 2 Sam. 1:2; 13:31; 15:32; 2 Kgs. 18:3;7; Jer. 41:5); when the mourning was over they would sew it up again.

▣ "A time to be silent, and a time to speak" This may also refer to the mourning rites.

3:8 "A time for war, and a time for peace" Most Jewish commentators understand Eccl. 3:1-8 as referring to national Israel (cf. "appointed time" in Ps. 75:2; 102:13). However, it seems that Eccl. 3:9-11 define these verses in light of a personal, rather than corporate, emphasis.

NASB (UPDATED) TEXT: ECCLESIASTES 3:9-11
⁹What profit is there to the worker from that in which he toils? ¹⁰I have seen the task which God has given the sons of men with which to occupy themselves. ¹¹He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.

3:9-10 The term "profit" (BDB 452) is a key concept in Ecclesiastes. See note at Eccl. 1:3. The key question is, "Is there any lasting gain or value in human life, human effort, human wisdom?"

It seems that humanity is driven to perform certain common tasks (cf. Eccl. 1:13; 2:23), tasks even provided by God (cf. "1:13; 2:24; 3:11), but they are unable to understand the purpose or outcome of these tasks. The purpose of these tasks is to show them their dependence on God (cf. Gal. 3:24; Eccl. 3:14,18), which is the opposite of the common experience of the Fall (i.e., independence from God characterized by the recurrent phrase, "under the sun").

3:11

NASB, FB,
NEB"He has made everything appropriate in its time"
NKJV"He has made everything beautiful in its time"
NRSV"He has made everything suitable for its time"
TEV"He has set the right time for everything"
NJB"all that he does is apt for its time"

The key term "appropriate" (BDB 421) means "fair" or "beautiful." In context it describes God's sovereign choices that control human circumstances. This is more corporate than individual (i.e., Jewish commentators see Eccl. 3:1-8 as referring to national Israel).

This again shows the sovereignty of God over human events as well as over time.

NASB, NKJV
NIV"He has also set eternity in their heart"
NRSV, REB"moreover he has put a sense of past and future into their minds"
TEV"He has given us a desire to know the future"
NJB"but although he has given us an awareness of the passage of time"
LXX"he has also set the whole world (age) in their heart"

The term translated "eternity" (BDB 761) is uncertain. A related Semitic term using the same three consonants means "hidden" or "concealed" (BDB 761). In later Hebrew it referred to creation of the world (LXX).

Some scholars try to make this line balance with previous ones ("appropriate in its time"), meaning God controls human situations and destinies.

Some scholars try to take it with the following line about human's inability to understand God's work, which fits the meaning of the Hebrew trilateral root (cf. Eccl. 12:14).

Qoheleth uses a similar root (BDB 761) several times (i.e., 'olam, see Special Topic at Eccl. 1:4, cf. Eccl. 1:4,10; 2:16; 3:14; 9:6; 12:5) in the sense of time.

Poetry is always difficult to lock down. It is often destroyed by exegesis! Its terms are often rare and used in specialized senses. Its meaning is purposefully vague and thought-provoking. The larger context helps us get the general drift of Qoheleth's thought.

The Jerusalem Bible has a good comment on this verse:

"This phrase, however, is not to be taken in the Christian sense; it means simply: God has given the human heart (mind) awareness of 'duration,' he has endowed him with the power of reflecting on the sequence of events and thus of controlling the present. But, the author adds, this awareness is deceptive; it does not reveal the meaning of life" (p. 983 "b").

Humanity longs to understand life but cannot. It longs to fully understand God but cannot (a purposeful philosophical agnosticism).

▣ "the work which God has done" The noun (BDB 795) is from the same Semitic root as the verb (BDB 793 I, KB 889, Qal perfect). This is often done as a creative writing style.

God's work can be understood in two ways:

1. from eternity

2. throughout an individual's life

NASB (UPDATED) TEXT: ECCLESIASTES 3:12-15
¹²I know that there is nothing better for them than to rejoice and to do good in one's lifetime; ¹³moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God. ¹⁴I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it, for God has so worked that men should fear Him. ¹⁵That which is has been already and that which will be has already been, for God seeks what has passed by.

3:12-13 This seems to be a summary statement, like 2:24-26. It suggests that although we cannot understand all of the mysteries of God, we can know God's love by faith and obedience and enjoy the simple pleasures of life provided by God (cf. Eccl. 2:24; 3:22; 5:18; 8:15; 9:7-9). Since we cannot understand or change the events in our individual lives (i.e. 3:1-8) or in our world we must focus on thanksgiving for those common, simple, daily, but really wonderful, things common to all human societies (but really a gift from God, cf. Eccl. 2:24; 5:19). These are spelled out in Eccl. 3:13: food, drink, and a sense of purpose in one's labor (I would add, from other verses in Ecclesiastes, one's family, cf. Eccl. 9:7-9). All of these are gifts from God. It is possible that the gift is one's faith perspective which trusts in God although one cannot understand one's own existential circumstances. The Fall (cf. Genesis 3) has affected our ability to comprehend ultimate truth (cf. Eccl. 1:18; 8:16-9:12). It must be revealed, not discovered.

3:14 "I know that everything God does will remain forever" Here again is the emphasis on the eternality and sovereignty of God and the transitoriness of human life (e.g., Ps. 103: 14,15; Isa. 40:6-8; 1 Peter 1:24,25).

Ecclesiastes is as much a book about God as it is about humanity. The theology of a fallen world is only hinted at in the phrase "under the sun," but the reality of a mysterious painful, yet pleasurable, world is characterized in "vanity of vanities, all is vanity." Our mystery is God's clear, purposeful, knowledgeable and comprehensive plan. Knowledge is not as crucial as trust, faith, and obedience.

Some of the texts which characterize the unknowable but present God are

1. there is a divine plan at work, 1:13; 3:10,18; 7:29; 8:16-17

2. there is a sovereign Lord, 1:15 & 7:13; 3:11,14; 9:1; 12:1

3. there is a daily faith which enables and ennobles, 2:24-26; 3:12,13,22; 5:18-20 (negatively in Eccl. 6:1-6); 9:7-9

4. there is an appropriate awe and respect due to God, 3:14; 5:7; 7:18; 8:12,13; 12:13

5. there is/will be a time of evaluation by God of every human being, 3:17; (5:1,4, implied); 11:9; 12:14

▣ "for God has so worked that men should fear Him" This reflects the truth of Eccl. 3:10 that God has given us a task that we cannot perform so that we will continue to depend on Him (i.e., "fear Him," cf. Eccl. 5:7; 7:18; 8:12,13, which implies a faith worldview) and not on ourselves.

3:15 "That which is has been already, and that which will be has already been" There are several possibilities of this verse: (1) a reflection on 1:9; (2) it is used in a tongue-in-cheek (i.e., "under the sun," cf. Eccl. 3:16) sense; or (3) it could be related to God's revelation to Moses (cf. Deut. 4:2; 12:32; Jer. 26:2).

NASB"for God seeks what is passed by"
NKJV"God requires an account of what is past"
NRSV"God seeks out what has gone by"
TEV"God makes the same thing happen again and again"
NJB"God seeks out anyone who is persecuted"
LXX"God will seek out that which is past"
REB"with God summoning each event back in its turn"
JPSOA"God seeks the pursued"

This is a very difficult Hebrew phrase. Some assume it means "the one who is persecuted" (cf. NJB, JPSOA), while others go with the traditional translation of "what has been driven away" (the verb, BDB 134, KB 152, Piel imperfect, has both meanings). It seems to refer to the general concept of the book of Ecclesiastes that although the experiences of all humans are in a repetitive cycle, there is a divine purpose in this cycle. One day God will judge individual human choices!

The UBS Handbook (p. 108) asserts that this verb in later Hebrew meant "request" or "ask." If so, then God wants His special creation to pursue:

1. action at the appropriate time (cf. Eccl. 3:1-8)

2. daily pleasures (cf. Eccl. 2:24-26; 3:22)

3. eternity (cf. Eccl. 3:11)

4. His activities (cf. Eccl. 3:14)

5. His Law (cf.3:15, Deut. 4:2; 12:32)

NASB (UPDATED) TEXT: ECCLESIASTES 3:16-22
¹⁶Furthermore, I have seen under the sun that in the place of justice there is wickedness and in the place of righteousness there is wickedness. ¹⁷I said to myself, "God will judge both the righteous man and the wicked man," for a time for every matter and for every deed is there. ¹⁸I said to myself concerning the sons of men, "God has surely tested them in order for them to see that they are but beasts." ¹⁹For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. ²⁰All go to the same place. All came from the dust and all return to the dust. ²¹Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth? ²²I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him?

3:16 "under the sun" Again, I think that the book of Ecclesiastes (using this phrase) views life from one of two perspectives: (1) what is the meaning of life if there is no God? or (2) what is the meaning of life if there is a God? See note at Eccl. 1:3.

▣ "in the place of justice there is wickedness, and in the place of righteousness there is wickedness" This seems to show that the two places where the character of God should have been manifested most clearly in human life are the law courts ("the place of justice," BDB 1048) and the area of worship ("the place of righteousness," BDB 841, see note at Eccl. 1:15). It is possible that these two words are used in parallel and refer to characteristics of God. However, because of the fallenness of humanity and the unfairness of life in a fallen world, righteousness and justice are not found! Power corrupts (cf. Eccl. 4:1; 5:8; 8:9)! Wickedness (BDB 957, cf. noun, 3:16[twice]; 7:25; 8:8; adjective, 3:17; 7:15; 8:10, 13, 14[twice]; 9:2) results!

3:17 "God will judge both the righteous man and the wicked man" There are two answers given to the questions found in Eccl. 3:16 about wickedness in the place of justice and worship. The first answer is in this verse and states that God will ultimately judge all humans one day (i.e., an appointed time, cf. Eccl. 11:9; 12:4).

Verse 17 has often been interpreted as an affirmation of an afterlife. Although this is rare in Ecclesiastes, it is not completely unique. If it is true that God is a fair God, the righteous will prosper and the wicked will be judged. If it does not happen in this life (sometimes it does, cf. Job 27:13-23), then the only conclusion is that there must be an afterlife (e.g., Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15).

3:18 This is the second answer to the apparent injustice of Eccl. 3:16 and that is that God is surely testing everything. This is a general truth of the Bible (e.g., Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2, 16; 13:3; Jdgs. 2:22; 2 Chr. 32:31; Matt. 4:1; Heb. 12:5-13).

▣ "in order for them to see that they are but beasts" Again, the purpose is to show humans that without God they are only a highly developed animal (i.e., nephesh, Gen. 1:30). God is seeking to put fallen mankind in such a position where they will recognize the futility of life without the spiritual component (God, judgment, eternity).

3:19 "For the fate of the sons of men and the fate of beasts is the same" There is a carryover from Eccl. 3:18 to Eccl. 3:19 in the term "beast" (BDB 96). If one pursues the concept that this physical realm is all that there is, the consequences are quite discouraging. The death of a human is no different from that of an animal (cf. Eccl. 2:14; 6:6;; 7:2; 9:2,3). However, if there is a spiritual realm and if mankind is made in the image of God (cf. Gen. 1:26-27), then there is ultimate significance (cf. Eccl. 12:7).

Verses 20-22 are an expansion of the question mentioned in Eccl. 3:19. The term "breath" (BDB 924) is interesting because it goes back to Gen. 2:7. It is true that the breath of life, which made Adam a living soul, or nephesh, is used for both the animals and for Adam. However, although humans certainly do have animal characteristics (eat, breathe, reproduce) and are related uniquely to this planet, there is a uniquely spiritual element in mankind.

3:20 "All go to the same place. All came from the dust and all return to the dust" This truth is initially stated in Gen. 3:19 and developed in Ps. 103:14 and 104:29.

The term "dust" (BDB 779) is also used in Gen. 2:7 in relation to the special creation of mankind. Qoheleth knew the Genesis account of creation and uses its key terms:

1. nephesh

2. dust

3:21 "Who knows that" Because of the use of this same phrase in Eccl. 2:19 and 6:12 this is obviously a question. It seems though that the same truth is found in Eccl. 12:7 as an affirmation.

The relationship between the questions in Eccl. 3:21 and 22 has been dealt with in a very creative way by the commentator H. C. Leupold in Exposition of Ecclesiastes, pp. 97-101. He asserts that the two questions are really an interrogative and a regular article, which makes an affirmation. This structure seems to be a better understanding of these two verses. When one consults English translations one finds a question in both Eccl. 3:21 and 22. However, if one compares 12:7 with the question of Eccl. 3:22, they seem to be contradictory. I think that Leupold's technical discussion on the use of the article versus the interrogative is helpful in making Eccl. 3:22 an affirmation instead of a question.

▣ "breath" This term (BDB 924) has a wide semantic range:

1. wind

2. breath

3. spirit

a. God

b. mankind

▣ "upward. . .downward" This is a reflection of the ancient worldview that God's abode was up and Sheol was underground. It is often called "the three storied universe" and is used to try and show that the Bible is an irrelevant ancient book. This is phenomenalogical language, language of the five human senses. Smoke of the sacrifices goes "up" to God! Dead bodies (in Jewish culture) are buried (i.e., in the earth). Before we criticize the ancient world for this kind of descriptive language, remember we moderns speak in the same way:

1. the sun "rises"

2. dew "falls"

3. "mother nature"

▣ "what will occur after him" This does not necessarily refer specifically to an afterlife in this context, but perhaps to future events in this life.

3:22 This is another summary statement, like 2:24-26 and 3:12-13! This is a recurrent theme (cf. Eccl. 5:18; 8:15; 9:7-9). See note at Eccl. 2:24-26

NASB, NRSV"for that is his lot"
NKJV"for that is his heritage"
TEV---------
NJB"such is the lot of a human being"
LXX"for it is his portion"
REB"since that is their lot"

This term (BDB 324) is used often in Ecclesiastes but is translated in several ways (from NASB 1995):

1. "reward" - 2:10; 5:18,19; 9:6

2. "legacy" - 2:21

3. "lot" - 3:22

4. "share" - 9:6

5. "portion" - 11:1

It refers to that which happens to an individual during his earthly life. Sometimes good, sometimes evil, sometimes fair, sometimes unfair—a divine but unknowable plan.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is this chapter speaking of human actions or divine election?

2. Do verses 2-8 describe the life of all men or only some?

3. How do verses 9-11 relate to verses 2-8?

4. What has God put into man's heart and why is this so frustrating?

5. What are the simple pleasures of life that God gives and why is this such an important truth in the book of Ecclesiastes?

6. How does the phrase "under the sun" affect one's interpretation of this book?

7. Does God really test everyone?

8. Is the fate of men and animals different or are we simply dealing with a cynic?

Ecclesiastes 4

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Evils of Oppression	Injustice Seems to Prevail (3:16-4:3)	Life's Oppressions and Inequalities	Injustice in the World (3:16-4:16)	Society (4:1-5:8)
4:1-3	4:1-3	4:1-3	4:1-3	4:1-4
	The Vanity of Selfish Toil
4:4-6	4:4-6	4:4-6	4:4-6
	(4)
	(5-6)			4:5
		The Value of A Friend		4:6
4:7-8	4:7-8	4:7-8	4:7-8	4:7-8
	The Value of A Friend
4:9-12	4:9-12	4:9-12	4:9-12	4:9-12
	Popularity Passes Away	The Impermanence of Fame
4:13-16	4:13-16	4:13-16	4:13-16	4:13-14
				4:15-16
				4:17 [5:1]

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

OPENING STATEMENTS

A. If it is true that the vanity of all life is balanced by Qoheleth's admonition to enjoy the simple pleasures of daily life, then chapters 4 and 5 form a literary unit.

B. The recurrent theme of enjoying daily life is found in

1. 2:24-26

2. 3:12,13,22

3. 5:18-20

4. 9:7-9

C. The recurrent theme of "advantage" ("gain," BDB 452) is found in

1. 2:15

2. 6:8,11

3. 7:11,16

4. 12:9,12

There is no lasting advantage in this life without faith in God and His eternal plans.

D. The issue of prose versus poetry returns again. It is so difficult to know how to structure wisdom literature.

Notice how the different modern translations handle chapters 4 and 5:

PROSE

POETRY

NASB
NKJV
NRSV
TEV
NJB

REB
JPSOA
NIV

4 & 5
4:4; 5:1,6-7,8-9,10-20
4 & 5
4 & 5
4:1-4,7-8, 9,12,15-17;
5:1,3-5,7-8,10-20
4 & 5

4:1,4,13-16; 5:1,4-7,8-9,18-20

4:1-3; 4:5-16; 5:25; 6:10-19

4:5-6,13-14; 5:2,6,9

4:5-6
4:2-3,5-12; 5:2-3,10,11-17

This shows the uncertainty!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 4:1-3
¹Then I looked again at all the acts of oppression which were being done under the sun. And behold I saw the tears of the oppressed and that they had no one to comfort them; and on the side of their oppressors was power, but they had no one to comfort them. ²So I congratulated the dead who are already dead more than the living who are still living. ³But better off than both of them is the one who has never existed, who has never seen the evil activity that is done under the sun.

4:1 "the acts of oppression" This first verse of chapter 4 clearly shows that Solomon is not the author. He had the power to confront and correct injustice (cf. Eccl. 3:16; 5:8), but our author sees it and is helpless.

▣ "under the sun" See note at Eccl. 1:3. Life apart from God is "dog-eat-dog"; "me-at-any-cost"; "power-makes-right" humanity! If fallen humanity is left to itself, it will corrupt everything!

Notice the key terms

1. "oppress"

a. noun, BDB 799

b. verb, BDB 798, KB 897

(1) Qal passive participle

(2) Qal active participle

2. "no one to comfort," BDB 636, KB 688, Piel, active participle (twice)

3. "power," BDB 470

▣ "they had no one to comfort them" This is speaking (cf. Eccl. 3:16; 5:8) from the governmental perspective.

4:2-3 This is

1. a hyperbole

2. a view of pre-existence (cf. Job 3:11-19; Ps. 139:13-16)

The pain and frustration of physical life without God, without hope, without help screams out! This is not the world that God intended it to be!!!

4:3 "better" This adjective (BDB 373 II) is used in a comparative sense throughout the book, but translated (NASB) in different ways:

1. "enjoy yourself" (lit. "consider with goodness"), 2:1

2. "good," 2:3,26 (twice); 3:12,13; 4:9; 5:18; 6:12; 7:1,11,18,20; 8:15; 9:2 (twice); 11:6,7; 12:14

3. "better," 2:24; 3:12,22; 4:3,6,9,13; 5:5; 6:3,9; 7:1,2,3,5,8 (twice),10; 9:4,16,18

4. "be happy," 7:14

5. "pleasing," 7:26

6. "well," 8:12,13

7. "cheerful," 9:7

Qoheleth's thought is a comparison on two levels:

1. life here on earth

2. the physical compared to the spiritual

Each occurrence of this adjective must be interpreted in its context.

NASB (UPDATED) TEXT: ECCLESIASTES 4:4-6
⁴I have seen that every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind. ⁵The fool folds his hands and consumes his own flesh. ⁶One hand full of rest is better than two fists full of labor and striving after wind.

4:4 Life is a competition for food, for shelter, for work, for possessions, for honor, for control! This is the philosophy of atheistic humanism. Power makes right! This is human ego run amuck! Without God the only motive is "me"! This is where laissez faire capitalism is a human curse! This is where communism failed! Every human is envious, every human takes advantage. Every human exploits his fellow human. Life without God is a "dog-eat-dog" life of competition and unsatisfied lust for more-and-more-for-me at any cost.

This is a recurrent phrase (cf. Eccl. 1:6,14,17; 2:11,17,26; 4:4,6,16; 6:9).

▣ "striving after the wind" This is a recurrent phrase (cf. Eccl. 1:6,14,17; 2:11,17,26; 4:4,6,16; 6:9). See note at Eccl. 1:6. See Special Topic following.

SPECIAL TOPIC: WEALTH

4:5 "fool" This verse is possibly a proverb or a quote. This kind of mindless self destruction is also seen in Isa. 9:20. Lack of effort leads to destruction, but effort itself has no lasting benefit!

4:6 This verse is possibly another proverb (e.g., Prov. 15:16,17; 16:8) or quote. It is meant to highlight the futility of human effort apart from God. It is possible that "rest" here represents 2:24-26; 3:12,13,22; 5:18; 9:7-9. It so, then the workaholic and the sluggard are contrasted.

NASB (UPDATED) TEXT: ECCLESIASTES 4:7-8
⁷Then I looked again at vanity under the sun. ⁸There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, "And for whom am I laboring and depriving myself of pleasure?" This too is vanity and it is a grievous task.

4:7 This is a recurrent and theologically significant theme. See note at Eccl. 1:3.

4:8

NASB"dependent"
NKJV, JPSOA"companion"
NRSV-----
TEV-----
NJB"child"
LXX"a second"
REV"a friend"

The Hebrew has "a second" (BDB 1041), which is simply the numeral. It can refer to almost anything. Context becomes crucial. You can see by the translations the different relationships possible.

This verse describes a "workaholic." They work for the fun of the work. Work becomes their goal and purpose in life! Work becomes their god!

▣ "his eyes were not satisfied with riches" In many ways (without God) wealth is a curse. Before long it controls us! Those who are wealthy in earthly things never seem to have enough of them. Life is consumed with more and more; then every effort is made to protect what is accumulated! A good modern example of this strange truth is the disaster of winning a lot of money in the lottery. Statistics show that winning destroys the winners! We need more than wealth and possessions to find true happiness and lasting gain. We need God. We were created by Him and for Him. Apart from Him there is no purpose or lasting joy!

NASB (UPDATED) TEXT: ECCLESIASTES 4:9-12
⁹Two are better than one because they have a good return for their labor. ¹⁰For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up. ¹¹Furthermore, if two lie down together they keep warm, but how can one be warm alone? ¹²And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart.

4:9-12 This paragraph speaks of the advantage of companionship. This is the same Hebrew term "a second" (BDB 1040) from Eccl. 4:8 used in Eccl. 4:9,10,11,12. Two are always better than one (BDB 25) and three better than two (cf. Eccl. 4:12b).

Another human being changes the equation. Now self is not the only issue. Now the focus and effect of the Fall are reduced. Companionship and community trump isolation and self.

NASB (UPDATED) TEXT: ECCLESIASTES 4:13-16
¹³A poor yet wise lad is better than an old and foolish king who no longer knows how to receive instruction. ¹⁴For he has come out of prison to become king, even though he was born poor in his kingdom. ¹⁵I have seen all the living under the sun throng to the side of the second lad who replaces him. ¹⁶There is no end to all the people, to all who were before them, and even the ones who will come later will not be happy with him, for this too is vanity and striving after wind.

4:13-16 This is so specific. It must refer to a historical incident (possibly [1] Joseph and Pharaoh] or [2] Saul and David). However, the point of the whole paragraph is the fickleness of the populace. No lasting help can come from politics. Fallen humanity cannot be governed into blessings and peace. Selfishness, corruption, and greed will permeate all!

4:13 "poor" This Hebrew term (BDB 587) is found only four times in Ecclesiastes (cf. Eccl. 4:13; 9:15[twice],16) and means "a poor man."

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the areas of life the Qoheleth says is vanity.

2. What is the meaning of verses 2-3?

3. Are verses 5 and 6 contradictory?

4. What kind of man is described in verse 8?

5. Does the king in verse 13 represent all places of leadership or is he a real king?

Ecclesiastes 5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Your Attitude Toward God	Fear God, Keep Your Vows	Advice on Religious Observance	Don't Make Rash Promises	Society (4:1-5:8)
5:1-7	5:1-3	5:1-2	5:1-7	5:1 [5:2]
	(1)
	(2-3)			5:2 [5:3]
		5:3		5:3-5 [5:4-6]
	5:4-7	5:4-6
	(4-5)
	(6-7)			5:6 [5:7]
		5:7		5:7-8 [5:8-9]
	The Vanity of Gain and Honor (5:8-6:12)	Oppression	Life is Useless (5:8-6:12)
5:8-9	5:8-9	5:8	5:8
The Folly of Riches		The Topic of Possessions (5:10-6:9)	5:9
5:10-12	5:10-12 (10)	5:10	5:10-12	5:10 [5:11]
	(11)	5:11		5:11 [5:12]
	(12)	5:12		5:12-16 [13-17]
5:13-17	5:13-17	5:13-17	5:13-17
				5:17-19 [18-20]
5:18-20	5:18-20	5:18-20	5:18-20

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

OPENING STATEMENTS

A. Chapters 4-5 form a literary unit.

B. Chapter 5 begins with a number of commands (warnings) about worship:

1. "Guard your steps," Eccl. 5:1, BDB 1036, KB 1581, Qal imperative

2. "Do not be hasty in word," Eccl. 5:2, BDB 96, KB 111, Piel imperfect, but used in a jussive sense

3. "Impulsive in thought," Eccl. 5:2, BB 554, KB 553, Piel imperfect, but used in a jussive sense

4. "Let your words be few," Eccl. 5:2, BDB 224, KB 243, Qal imperfect, but used in a jussive sense

5. "Do not be late" (in paying a vow), Eccl. 5:4, BDB 29, KB 34, Piel imperfect, but used in a jussive sense

6. "Pay what you vow," Eccl. 5:4, BDB 1022, KB 1532, Piel imperative

7. "Do not say. . .," Eccl. 5:6, BDB 56, KB 65, Qal imperfect, but used in a jussive sense

8. "Fear God," Eccl. 5:7, BDB 431, KB 432, Qal imperative

The paragraph, Eccl. 5:1-7, deals with proper worship attitudes and procedures. The summary command is in Eccl. 5:7 (i.e., #8).

C. The recurrent conclusions of Qoheleth are

1. Enjoy each day and the simple God-given pleasures of life as they come (2:24-26; 3:12,13,22; 5:18; 8:15; 9:7-9).

2. Fear God (1:7; 3:14; 5:7; 7:18; 8:12; 12:13) and keep His commandments (cf. Eccl. 12:13)!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 5:1-3
¹Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. ²Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. ³For the dream comes through much effort and the voice of a fool through many words.

5:1 This is an affirmation of the priority of attitude. Verses 1-7 deal with warnings associated with religious worship.

▣ "the house of God" This refers originally to the tabernacle, but later to the Temple in Jerusalem.

▣ "to listen" This is an important and common Hebrew term (BDB 1033, KB 1570, Qal infinitive construct). It means "to hear so as to do." It focuses on actions, not just information (cf. Eccl. 1:8; 5:1; 7:5 [twice],21; 9:16,17; 12:13; James 1:22-25).

▣ "to offer" This (BDB 678, KB 733, Qal infinitive construct, "give" or "set") is not the usual word for offering a sacrifice. In context it may refer to sacrifices of the lips (vows).

▣ "the sacrifice of fools" Many do religious things thinking they are right with God because of their actions. God wants a faith relationship before ritual or liturgy. The ritual is not wrong, but only meaningful when done out of faith and commitment (cf. 1 Samuel 15:22; Proverbs 21:3,27; Isaiah 1:10-17; Jeremiah 7:22-23; Hosea 6:6; Amos 5:22-24). To put it another way, "God looks at the heart before the hand."

5:2 The three verbs in this verse are all imperfects used as jussives. Qoheleth warns of thoughtless verbosity in God's presence (cf. Prov. 10:19). It is not the eloquence or length of the prayer that impresses God, but the devoted and faithful heart of the one praying!

This verse, in context, may be speaking of making rash vows (cf. Eccl. 5:4; Prov. 20:25).

NASB, LXX"do not be hasty"
NKJV"do not be rash"
NRSV"never be rash"
TEV-------
NJB"be in no hurry"

The term "hasty" (BDB 96, KB 111, Piel imperfect) has a wide semantic range, but the Piel has only two options:

1. "dismay," "terrify"

2. "hasten," "make haste"

The second option (e.g., 2 Chr. 35:21; Esther 2:9) fits this context best.

▣ "God is in heaven" See Special topic at Eccl. 3:1.

▣ "therefore let your words be few" This was proverbial in Israel's literature (e.g., 6:11; Prov. 10:19; Matt. 6:7).

5:3

NASB"For the dream comes through much effort, and the voice of a fool through many words"
NKJV"For a dream comes through much activity, and a fool's voice is known by his many words"
NRSV"For dreams come with many cares, and a fool's voice with many words"
TEV"The more you worry, the more likely you are to have bad dreams, and the more you talk, the more likely you are to say something foolish"
NJB"From too much worrying comes illusion, from too much talking, the accents of folly"

This may have been a well known proverb. It is structured as a balanced double line. The interpretive problem is the word "dream" (cf. Eccl. 5:7, BDB 321). It can refer to

1. simply sleep (cf. Job 7:14; 20:8; Ps. 73:20)

2. prophecies given during sleep (cf. Gen. 20:3; 28:12; 37:5,6,9,10; Num. 12:6; 1 Kgs. 3:5; Dan. 2:28)

3. false prophecies (cf. Deut. 13:2,4,6; Jer. 23:25 [twice],27,28 [twice],32; 27:9; 29:8; Zech. 10:2)

In context motive, not many words, is the focus of Eccl. 5:1-7. Be careful what you say to God. He takes it seriously! Fools say anything and often!

NASB (UPDATED) TEXT: ECCLESIASTES 5:4-7
⁴When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! ⁵It is better that you should not vow than that you should vow and not pay. ⁶Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? ⁷For in many dreams and in many words there is emptiness. Rather, fear God.

5:4 "When you make a vow to God" This is literally, "when you vow a vow." The verb (BDB 623, KB 674, Qal imperfect) is from the same root as the noun (BDB 623). Vows were like deals with God. You do this and I will do this! They were conditional promises based on certain outcomes. I personally do not believe this (foxhole religion) carries over into the New Covenant!

If you promise, do it (cf. Num. 30:2; Deut. 23:21-23; Ps. 22:25; 50:14; 56:12; 61:8; 65:1; 76:11; Prov. 20:25)! The laws concerning vows are found in Leviticus 27.

5:6 This possibly refers to one trying to get out of their promise (vow).

▣ "the messenger of God" The KJV has "angel," but the context seems to refer to a priest (i.e., worship setting). The Hebrew word (BDB 521) can mean "messenger" or "angel "(cf. Mal . 2:7-9).

5:7 Human words, though eloquent and multiplied, are vain, empty, and meaningless, be they prayers, dreams (i.e., revelations), or vows. The key is not the sacrifice or the prayer, or the vower, but the object of their address (i.e., God). An attitude of awe and respect (i.e., fear, BDB 431, KB 432, Qal imperative) is crucial (cf. Eccl. 3:14; 5:7; 7:18; 8:12,13; 12:13).

▣ "dreams" See note at Eccl. 5:3.

▣ "fear God" This (BDB 432, KB 432, Qal imperative) is a recurrent admonition of Scripture:

1. Job, 1:1,8; 2:3; 6:14; 28:28

2. Psalms, 15:4; 25:12,14; 31:19; 34:7; 66:16; 103:11,13; 118:4

3. Proverbs, 1:7,29; 2:5; 9:10; 10:27; 14:27; 19:23; 31:30

4. Ecclesiastes, 3:14; 5:7; 7:18; 8:12-13;12:13

NASB (UPDATED) TEXT: ECCLESIASTES 5:8-9
⁸If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight; for one official watches over another official, and there are higher officials over them. ⁹After all, a king who cultivates the field is an advantage to the land.

5:8-9 These verses pick up on the problem of social injustice (cf. Eccl. 3:16; 4:1; 8:9). The author feels helpless in the face of the pervasive corruption and injustice of government (a hint the author cannot be Solomon).

5:9

NASB"a king who cultivates the field is an advantage to the land"
NKJV"the profit of the land is for all; the king himself is served from the field"
NRSV"this is an advantage for a land; a king for a plowed field"
TEV"even the king depends on the harvest"
NJB"the greatest advantage in all the land is his: he controls a field that is cultivated"

How do verses 8 and 9 relate to each other? This is the problem. The focus is governmental injustice. Is the king the answer or is the King (God, cf. LXX, Leupold, p. 124) the answer! Also, the "lasting gain" (i.e., a recurrent theme, BDB 452, cf. Eccl. 2:15; 6:8,11; 7:16; 12:9,12) is a common, shared gift from God (cf. Eccl. 2:24-26).

The Anchor Bible Commentary asserts that "king" should go with the first line (i.e., "and over them all is the king"). This is a possible meaning because the remainder of the thought is "the real wealth of a country is in its cultivated land" (p. 228).

Notice the theories:

1. God, Himself is the answer.

2. "Lasting gain" is only from God.

3. God's gift of the "land" (cf. Gen. 12:13) is the source of wealth in this life for an agricultural community.

NASB (UPDATED) TEXT: ECCLESIASTES 5:10-12
¹⁰He who loves money will not be satisfied with money, nor he who loves abundance with its income. This too is vanity. ¹¹When good things increase, those who consume them increase. So what is the advantage to their owners except to look on? ¹²The sleep of the working man is pleasant, whether he eats little or much; but the full stomach of the rich man does not allow him to sleep.

5:10 "He who loves money will not be satisfied" Money is not the problem but love (BDB 12, KB 17, Qal active participle) of money (cf. 2 Tim. 6:10). Those who make wealth priority never have enough (i.e., "satisfied" negated BDB 959, KB 1302, Qal imperfect, cf. Eccl. 2:8-11).

NASB, NKJV"abundance"
NRSV"wealth"
TEV"rich"
NJB"luxury"

The Hebrew word (BDB 242) has a wide semantic range:

1. sound, murmur, roar

2. sound of rain falling

3. tumult, confusion

4. abundance of numbers

5. abundance of wealth

It seems that "money" and this term are in a parallel relationship. So, does it refer to:

1. wealth

2. crowd applause (i.e., fame)?

5:11 "When good things increase, those who consume them increase" The phrase "good things" (BDB 375) is purposely ambiguous to cover a range of "good things." When increase (BDB 915 I, KB 1176, Qal infinitive construct) comes, consumers increase (BDB 912, KB 1174, Qal perfect). More of a thing means more workers to help make, distribute, and protect "the thing." More of something often causes the profit margin of the owner to decrease. Is more better?!

5:12 "sleep of the working man is pleasant. . .but" The wealthy are always afraid of losing what is theirs, while the poor man is content with what little he has. Where then is the lasting value?

Again Qoheleth returns to a familiar theme: "enjoy the moment," "smell the roses along the way," "happiness is found in the simple, free, daily life experiences of humans" (cf. Eccl. 2:24-26; 3:12,13,22; 5:18; 8:15; 9:7-9).

Sleep (BDB 445) is a gift from God (cf. Ps. 4:8; 127:2; Prov. 3:24; 6:22). Those who do not trust God devise evil on their beds instead of sleeping (cf. Ps. 36:4; Prov. 4:16; Micah 2:1). Earthly possessions rob the owners of sleep (e.g., Prov. 11:28; 18:10-12; 28:11; 30:8-9). The wealthy constantly worry about (1) losing their wealth or (2) getting more!

NASB (UPDATED) TEXT: ECCLESIASTES 5:13-17
¹³There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to his hurt. ¹⁴When those riches were lost through a bad investment and he had fathered a son, then there was nothing to support him. ¹⁵As he had come naked from his mother's womb, so will he return as he came. He will take nothing from the fruit of his labor that he can carry in his hand. ¹⁶This also is a grievous evil—exactly as a man is born, thus will he die. So what is the advantage to him who toils for the wind? ¹⁷Throughout his life he also eats in darkness with great vexation, sickness and anger.

5:13-16 Riches are transitory and temporal. Although one can accumulate much wealth, one can also lose it, and all will leave it behind because humans can take nothing physical into the next life (cf. Eccl. 5:15-17). Riches promise much, but often cannot fulfill the expectation.

5:13

NASB, NIV"a grievous evil"
NKJV"a severe evil"
NRSV"a grievous ill"
TEV"a terrible thing"
NJB"grossly unjust"

This phrase involves two Hebrew terms:

1. an adjective, BDB 317, the NOUN which denotes an illness, but as an adjective meaning "severe" or "sore" (cf. Eccl. 5:13,16 and similar form in Eccl. 6:2)

2. the noun, BDB 949, which denotes "evil" (the basic root), "misery," or "distress"

This phrase occurs several times in Ecclesiastes (cf. Eccl. 2:17; 5:12,15; 6:1; 10:5).

The term "evil" (BDB 949) is used in Ecclesiastes in several senses. Note NASB and NIV translations.

		NASB	NIV
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18.	1:13 2:17 4:3 4:8 5:1 5:14 6:2 8:3 8:5 8:9 8:11 8:12 9:2 9:3 9:12 10:5 10:13 12:14	"grievous task" "grievous" "evil activity" "grievous task" "doing evil" "bad investment" "sore affliction" "an evil matter" "trouble" "to his hurt" "an evil deed" "does evil" "the wicked" "evil" (twice) "treacherous net" "an evil" "wicked" "evil"	"heavy burden" "grievous" "evil that is done" "miserable business" "do wrong" "some misfortune" "grievous task" "for a bad cause" "harm" "to his own hurt" "to do wrong" "crimes" "the bad" "evil" (twice) "cruel net" "an evil" "wicked" "evil"

By this limited comparison you can quickly see the range of meanings for this common noun. Qoheleth uses it again and again. He saw this world as sick and unjust because of fallen humanity bent toward self and the terrible exploitation of each other.

5:14

NASB"a bad investment"
NKJV, NIV"misfortune"
NRSV"a bad venture"
TEV"some bad evil"
NJB, JPSOA"unlucky venture"

This term (BDB 775) is used several times only in Ecclesiastes (cf. Eccl. 1:13; 2:23,26; 3:10; 4:8; 5:3,14; 8:16). Its basic meaning is "task." The NASB translates it as

1. "task," 1:13; 2:23,26; 3:10; 4:8; 8:16

2. "effort," 5:3

3. "investment," 5:14

The NIV translates it as

1. "burden," 1:13; 3:10

2. "work," 2:23

3. "task," 2:26

4. "business," 4:8

5. "cares," 5:3

6. "misfortune," 5:14

7. "labor," 8:16

BDB offers two suggestions on its meaning in Eccl. 5:13

1. a bad business

2. a bad affair

5:17 "eats in darkness" This phrase refers to (1) a workaholic, (2) a stingy man, or (3) someone once wealthy, but now poor!

The term "darkness" (BDB 365) is used in several senses in Ecclesiastes and Wisdom Literature:

1. literal, Eccl. 2:13; Job 26:10

2. ignorance, Eccl. 2:14; Job 37:19

3. distress, Eccl. 5:17; 11:8; Job 15:22,23,30; 20:26; 22:11; 23:17; 29:3; Ps. 107:10,14; 112:4

4. obscurity, Eccl. 6:4 [twice]

NASB"great vexation"
NKJV"much sorrow"
NRSV, JPSOA"much vexation"
TEV"grief"
NJB"mourning, many sorrows"
NIV"great frustration"

The term (BDB 494) denotes an anger or frustration (cf. Ps. 112:10). It is used twice in Ecclesiastes (5:17; 7:9). It is often used of YHWH in Deut. 4:25; 9:18; 31:29; 32:16,21(twice); Ps. 78:58; 106:29; Jer. 7:18,19; 8:19; 11:17; 25:6,7; 32:29,30,32; 44:3,8.

NASB (UPDATED) TEXT: ECCLESIASTES 5:18-20
¹⁸Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. ¹⁹Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. ²⁰For he will not often consider the years of his life, because God keeps him occupied with the gladness of his heart.

5:18-19 "to eat, to drink and enjoy oneself in all one's labor. . .which God has given him" Notice the contrast between Eccl. 5:17 and 18! We need to be content with (1) knowing God and (2) enjoying what He has provided daily (cf. Eccl. 2:24-26; 3:12,13,22; 8:15; 9:7-9).

5:18

NASB, NKJV,
NRSV"good and fitting"
TEV"here is what I have found out"
NJB"so my conclusion is this"

The literal phrase is, "what I have seen myself to be good which is beautiful."

The term "good" (BDB 373 II) is used often in Ecclesiastes (45 times), but translated in several different ways (i.e., 2:1,3,24 [twice],26 [twice]).

The second term (BDB 421) is literally "beautiful." It occurs eight times in Song of Songs. The NIDOTTE, vol. 3, p. 495 asserts that it is only in Ecclesiastes that this term means "proper" (cf. Eccl. 3:11; 5:18), which makes it parallel to "good." Remember words only have meaning in a given context. How and why Qoheleth changes the regular meanings (even in other Wisdom books) is uncertain.

NASB"his reward" [margin "share"]
NKJV"his heritage"
NRSV, NIV"our lot"
TEV"our fate"
NJB"the lot of humanity"
JPSOA"his portion"

This is a common Hebrew term (BDB 324) with a wide semantic range, but it is used in Ecclesiastes for temporal benefits for the labor of one who recognizes and respects God's presence and His gifts (cf. Eccl. 2:10,21; 3:22; 5:18,19; 9:6,9; 11:2).

5:19 There are two Hebrew verbs translated "give":

1. BDB 678, KB 733, Qal perfect, very common verb, cf. Eccl. 2:26[twice]; 5:18,19; 6:2; 11:2; 12:11. God has given wealth and possessions.

2. BDB 1020, KB 1521, Hiphil perfect, much rarer verb which denotes giving power or enabling, 2:19; 5:19; 6:2; 8:9

This second verb is followed by three Qal infinitive constructs that describe what God has given those who respect and obey Him. Verses 18-20 are similar to 2:24-26:

1. to eat, BDB 37, KB 46

2. to receive his reward (lit. "to lift"), BDB 669, KB 724

3. to rejoice in his labor, BDB 970, KB 1333

This series is parallel to Eccl. 5:18:

1. to eat, BDB 37, KB 46, Qal infinitive construct

2. to drink, BDB 1059, KB 1667, Qal infinitive construct

3. to enjoy (lit. "to see"), BDB 906, KB 1157, Qal infinitive construct

▣ "man" This is the generic term for mankind from Adam (BDB 9). It is often used synonymously with ish (BDB 35, cf. Eccl. 6:2; Isa. 2:9).

5:20

NASB,
NRSV, NIV"God keeps him occupied"NRSV, JPSOA "God keeps him busy"
TEV-------
NJB"God keeps his heart occupied"
REB"God fills his time"

The one verbal (BDB 772 I, KB 854 III, Hiphil participle means "to keep someone busy" [from KB]. This same root is used in Eccl. 1:13; 3:10 and translated "task." God gives both "the grievous task" and the relief from it! Again the worldview (i.e., "under the sun") without God brings vanity and meaninglessness, but the worldview of awe, respect, truth, and obedience brings a God-given joy in one's daily labors and family life (be the person wealthy, wise, or poor).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is this book so hard to interpret?

2. Why does the Author seem so bitter and pessimistic?

3. What is his final answer to life in verses 18-20?

Ecclesiastes 6

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Futility of Life	The Vanity of Gain and Honor (5:8-6:12)	The Topic of Possessions (5:10-6:9)	Life Is Useless (5:8-6:12)	Money (5:9-6:12)
6:1-6	6:1-2	6:1-6	6:1-6	6:1-3
	6:3-6
				6:4
				6:5-6
6:7-9	6:7-9	6:7-9	6:7-9	6:7
				6:8
		The Human Condition		6:9
6:10-12	6:10-12	6:10-12	6:10-12	6:10
	(10-11)
				6:11-12
	(12)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

OPENING STATEMENTS

A. Ecclesiastes 6:1 through 8:15 may be a loosely structured literary unit.

B. Chapter 6 begins with the folly of (hyperboles):

1. riches, Eccl. 6:2

2. many children, Eccl. 6:3

3. long life, Eccl. 6:6

C. The reason for the folly is:

1. the never-ending cycle of human existence

2. the fact that fallen humanity is never satisfied with physical things (cf. chapters 1-2)

D. The important question about the meaning of life is asked again in Eccl. 6:12 (cf. Eccl. 1:3; 3:9; 5:16). What does it all mean? Where is the lasting profit/advantage?

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 6:1-6
¹There is an evil which I have seen under the sun and it is prevalent among men—²a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction. ³If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, "Better the miscarriage than he, ⁴for it comes in futility and goes into obscurity; and its name is covered in obscurity. ⁵It never sees the sun and it never knows anything; it is better off than he. ⁶Even if the other man lives a thousand years twice and does not enjoy good things—do not all go to one place?"

6:1

NASB, NKJV,
NRSV, LXX"an evil"
TEV"a serious injustice"
NJB, NIV"another evil"

This is the Hebrew term (BDB 949) that has been used so often by Qoheleth. It starts Eccl. 6:1 (evil) and closes Eccl. 6:2 (sore). See note at Eccl. 2:21 and especially at Eccl. 5:13.

▣ "under the sun" This is referring to human values and perspectives only. See note at Eccl. 1:3.

NASB"it is prevalent"
NKJV"it is common"
NRSV"it lies heavy"
NJB"which goes hard with people"
LXX"it is abundant"
REV, NIV"it weighs heavily"

This is an ADJECTIVE (BDB 912 I) and a DEMONSTRATIVE ADJECTIVE (BDB 214). As the translations show there are two ways to interpret this phrase:

1. The evil is common to all humans.

2. The evil weighs heavily on humans.

6:2 "God has given" This refers to the sovereignty of God in human life and daily affairs (cf. Eccl. 5:19). However, His activity is exactly opposite to traditional wisdom (cf. Job's three friends). Mosaic revelation promised abundance for covenant obedience (cf. Deut. 28), but Qoheleth had seen the prosperity of the wicked (cf. Psalm 73).

▣ "riches. . .wealth. . .honor" See 2 Chr. 1:11, which shows that these things are the desires of all humans. We think these things will make us happy so we pursue them with all our strength and mental focus, but they do not, cannot!

▣ "God has given. . .God has not empowered" Notice the active presence of God. In Eccl. 5:19 this presence is a blessing ("given" and "empowered"), but here the blessing of material possessions is not balanced with the wisdom to enjoy them! Things, without inner peace, do not bring happiness, contentment, satisfaction, or lasting benefit!

We need to:

1. enjoy daily life, whatever it may bring (i.e., 2:24-26; 3:12,13,22; 5:18-20; 7:7-9)

2. trust in eternal life, whenever and however physical life ceases (i.e., 1:3; 3:9; 5:16; 6:11)

3. honor God (cf. Eccl. 3:14; 5:7; 7:18; 8:12)!

4. obey God (cf. Eccl. 12:13)!

▣ "soul lacks nothing of all that he desires" See Ps. 17:14; 73:7; Luke 12:19.

▣ "to eat from" This is a metaphor meaning "to enjoy."

▣ "foreigner" This can refer to (1) war; (2) one who is not related by birth; or (3) metaphorically the frailty of wealth in this world. In Israel's history it refers to Moses' curses of covenant disobedience in Deuteronomy 27-29.

NASB"sore affliction"
NKJV"an evil affliction"
NRSV"a grievous evil"
TEV"just isn't right"
NJB"grievous suffering"
LXX"an evil infirmity"
REB"a dire affliction"
JPSOA"a grievous ill"

This is made up of a noun and an adjective.

1. noun, BDB 318, meaning sickness, cf. Eccl. 5:16; Deut. 28:59,61; Isa. 53:4

2. adjective, BDB 948 I, meaning injury or wrong. See note at Eccl. 5:13.

Life is unfair and unpredictable, yet God is actively present. In the Semitic proverb genre called "role reversal" the same occurs. The seeming prosperity of the wicked (so common in our world) will change (cf. Psalm 73). Lasting happiness and contentment sought after so diligently by godless humans will not bring lasting satisfaction. A righteous God will act, will judge, will right the wrongs of this life.

6:3-6 The paragraph gives several specific examples which seem to go against traditional wisdom teachings. A man may have many children (i.e., sexual pleasure and descendants), or live a long time (i.e., health and many experiences), but he will find no satisfaction (i.e., no lasting advantage, cf. Eccl. 1:3). His life has been vain, empty, meaningless.

Almost as an aside, Qoheleth mentions, "no proper burial," which was very important to Jewish people. The word "proper" is not in the Hebrew text. Even if he had had a proper burial without lasting benefit, he would not be satisfied! Preparation for the afterlife is not made at death, but through life!

The NET Bible has an interesting take on this line (p. 1129). It sees it as related to the previous line and referring to an extended life. It mentions Ps. 49:9 and 89:48 as other examples of this poetic parallelism. I think this interpretation is surely possible and fits the immediate context well!

6:3 "hundred children" Children are a great blessing from God (cf. Ps. 127:3-5), but they cannot provide a lasting benefit (cf. Eccl. 1:3; 2:18).

▣ "lives many years" Long life is also a great blessing from the Father (cf. Prov. 3:16), but it cannot provide a lasting benefit (cf. Eccl. 6:6).

▣ "he does not have proper burial" In Hebrew this can refer to an elaborate funeral.

SPECIAL TOPIC: BURIAL PRACTICES

▣ "Better the miscarriage than he" This is based on the life of a man mentioned in Eccl. 6:1-3. This world's goods and honors (cf. chapters 1-2) do not, by themselves, bring happiness or lasting benefit (cf. Eccl. 4:3). Life without God is not authentic life!

The term "miscarriage" (BDB 658) can mean

1. abortive birth, cf. Job 3:16; Ps. 58:8; NRSV

2. untimely (i.e., early or late) birth (RSV)

Number 1 fits this context best (cf. Eccl. 4:3).

6:4-5 "it" This refers to the untimely birth of Eccl. 6:3.

1. Its birth is in vain.

2. It goes into obscurity (darkness).

3. Its name is covered in obscurity (darkness).

4. It never sees the sun (i.e., light).

5. It never has wisdom.

6. It is better off!

What a pessimism that challenges OT Wisdom teaching! This author wants us to walk to the brink of existence and look straight into the empty nothingness of atheistic humanism!

6:5

NASB"it is better off than he"
NKJV"this has more rest than that man"
NRSV"yet it finds rest rather than he"
TEV"but at least it has found rest"
NJB"it will rest more easily than that person"

The "it" refers to the child of untimely birth, which is contrasted with the man who has wealth and honor, but no peace, Eccl. 6:1-3.

6:6 "thousand years" This is a symbol of fullness or completeness.

SPECIAL TOPIC: THOUSAND (ELEPH)

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

▣ "do not all go to one place" This refers to the common fate of all living things, Sheol (cf. Eccl. 2:14).

SPECIAL TOPIC: Where Are the Dead?

NASB (UPDATED) TEXT: ECCLESIASTES 6:7-9
⁷All a man's labor is for his mouth and yet the appetite is not satisfied. ⁸For what advantage does the wise man have over the fool? What advantage does the poor man have, knowing how to walk before the living? ⁹What the eyes see is better than what the soul desires. This too is futility and a striving after wind.

6:7-9 This may be poetry (cf. NJB). The parallel lines would be:

1. all animals toil just to eat (cf. Gen. 3:17-19); yet they can never eat enough to give lasting satisfaction (i.e., they get hungry again), Eccl. 6:7

2. both the wise and the foolish are caught up in the trials and problems of a fallen world.

The second line is uncertain; it seems to give an advantage (i.e., "street smarts") to the poor man who has to perpetually cope with less, Eccl. 6:8

3. all humans want more than they have, yet when they have much (i.e., chapters 1-2) it is still not enough (i.e., vanity, futility, see note at Eccl. 1:14), Eccl. 6:9

▣ "advantage" This term (BDB 452, cf. Eccl. 6:8,11) is a recurrent key word in Ecclesiastes. See note at Eccl. 1:3.

NASB (UPDATED) TEXT: ECCLESIASTES 6:10-12
¹⁰Whatever exists has already been named, and it is known what man is; for he cannot dispute with him who is stronger than he is. ¹¹For there are many words which increase futility. What then is the advantage to a man? ¹²For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun?

6:10 "named" This is either (1) a reference to the naming of the animals by Adam, showing his dominion or authority over them (cf. Gen. 2:19-20) or (2) a reference to man being named "Adam" from the Hebrew Adamah (cf. Gen. 2:18-25).

However, in this context it is not the naming of Adam or Adam naming the animals that is the focus, but the repetitive cycle (cf. Eccl. 1:9; 3:15) of humans naming things. This naming was, in a sense, an act of power and authority. Adam had dominion (cf. Gen. 1:28-30), but lost it (i.e., Genesis 3).

▣ "for he cannot dispute with him who is stronger than he is" The "him who is stronger" can refer to:

1. another human (i.e., one person seeks justice from a physically or socially stronger person, cf. NJB)

2. metaphorically of the cycles of time, which have already named everything (over and over)

3. God (cf. Job 9:32; 40:2; Isa. 45:9)

6:11-12 Human disputation, either with God or one another, cannot solve the problem of meaningless life without hope.

The famous question of Ecclesiastes is, "What then is the advantage to a man?" This is a repeat of Eccl. 1:3; 2:11,22; 3:9; 5:16! Without a God of justice and mercy there is no joy, benefit, or lasting satisfaction! Life can be good or hard, but what is beyond? Is there a qualitative difference between the fate of a person of faith versus a self-seeking, wicked person?

Human life is fleeting (i.e., like a shadow, cf. Eccl. 8:13; 1 Chr. 29:15; Job 9:9; 14:2; Ps. 102:11; 109:23; 144:4). Human life is a laborious toil. What does the future hold? This is the question (cf. Eccl. 3:22; 7:14; 8:7; 10:14). Is there a fair, just, merciful, unchanging God whose promises can be depended on? This is the faith issue of human existence!

6:11 "many words which increase futility" The infinitive "many" (BDB 915 I, Hiphil infinitive absolute) and the participle "increase" (BDB 915 I, KB 1176, Hiphil participle) are word plays on the same term, which means, "make much" or "make great."

Israel's Wisdom tradition counseled speaking few words (cf. Prov. 10:19), because words quickly reveal the person's character and motives.

6:12 "who" Notice there are two questions introduced with "who."

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is this chapter an attack on riches and honor?

2. How can death or non-existence be preferred to life?

3. List the ways this chapter teaches the sovereignty of God.

Ecclesiastes 7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Wisdom and Folly Contrasted	The Value of Practical Wisdom (7:1-8:1)	Various Comments	Thoughts About Life (7:1-8:1)	Prologue to Part Two
7:1-14	7:1-12 (1-4)	7:1-13	7:1	7:1-7
			7:2
			7:3
			7:4
	(5-7)		7:5
			7:6
			7:7	Warnings (7:8-8:17)
	(8-12)		7:8a	7:8-29
			7:8b
			7:9	(9-10)
			7:10
			7:11-12	(11)
				(12)
	7:13-14		7:13-14	(13)
		7:14		(14)
7:15-18	7:15-20 (15)	7:15-18	7:15-18	(15)
	(16-18)			(16)
				(17)
				(18)
7:19-22	(19)	7:19	7:19	(19)
	(20)	7:20	7:20	(20)
	7:21-22	7:21-22	7:21-22	(21)
				(22)
		The Meaning of Existence is Hidden (7:23-8:9)
7:23-26	7:23-26	7:23-26	7:23-25	(23-24)
				(25)
			7:26-29	(26-29)
7:27-29	7:27-29	7:27-29

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Although this is a series of loosely related subjects, they are related and must be interpreted in context.

B. This chapter, as much of Ecclesiastes, reflects "the two ways" of life (e.g., Deut. 30:1,15,19; Psalm 1).

C. There are a number of commands found in chapter 7 and the beginning of chapter 8:

1. 7:9, "be eager," BDB 96, KB 111, Piel imperfect used in a jussive sense

2. 7:10, "say," BDB 55, KB 65, Qal imperfect used in a jussive sense

3. 7:13, "consider," BDB 906, KB 1157, Qal imperative (lit. "see")

4. 7:14, "be happy," BDB 224, KB 243, Qal imperative ("happy" BDB 375 III)

5. 7:14, "consider," BDB 906, KB 1157, Qal imperative (lit. "see")

6. 7:16, "do not be excessively righteous," BDB 224, KB 243, Qal jussive

7. 7:16, "do not be overly wise," BDB 314, KB 314, Hithpael imperfect used in a jussive sense

8. 7:17, "do not be excessively wicked," BDB 957, KB 1294, Qal imperfect used in a jussive sense

9. 7:17, "do not be a fool," BDB 224, KB 243, Qal jussive

10. 7:18, "let go," BDB 628, KB 679, Hithpael jussive

11. 7:21, "take seriously," BDB 678, KB 733, Qal imperfect used in a jussive sense (lit. "give your heart")

12. 7:23, "be wise," BDB 314, KB 314, Qal cohortative

13. 7:27, "behold," BDB 906, KB 1157, Qal imperative (lit. "see")

14. 7:29, "behold," BDB 906, KB 1157, Qal imperative (lit. "see")

15. 8:2, "keep," BDB 1036, KB 1581, Qal imperative

16. 8:3, "do not be in a hurry," BDB 96, KB 111, Niphal imperfect used in a jussive sense

17. 8:3, "do not join in," BDB 763, KB 840, Qal imperfect used in a jussive sense (lit. "stand" or "stop")

D. The UBS Translator's Handbook on Ecclesiastes (p. 214) asserts that the last two rhetorical questions of Eccl. 6:12 are answered in Eccl. 7:1-14 (6:12a is answered in Eccl. 7:1-12 and 6:12b is linked to 7:13-14 by the phrase "after him" [BDB 29]). This gives a contextual relationship for interpretation that attempts to follow the intent of the original inspired author. Only the original author (and in some cases, editors) are inspired. No modern preacher, teacher or individual is inspired. They are illumined by the Holy Spirit to understand the major truths and especially gospel implications. Modern interpreters may disagree, but Scripture does not contradict itself. This last statement is tricky to make with a book like Ecclesiastes, where a tongue-in-cheek critique of human culture and life devoid of God is presented! Qoheleth is stating things purposefully in a way that challenges traditional wisdom teaching to help his readers think about the unfairness and injustice so prevalent in this fallen world. Theological, pithy statements do not cover all circumstances!

E. Verses 1-14 are poetic (NAB, NKJV, NRSV, NJB).

F. Remember this is a tongue-in-cheek (like, "under the sun") sarcasm on life without God.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 7:1-14
¹A good name is better than a good ointment,
And the day of one's death is better than the day of one's birth.
²It is better to go to a house of mourning
Than to go to a house of feasting,
Because that is the end of every man,
And the living takes it to heart.
³Sorrow is better than laughter,
For when a face is sad a heart may be happy.
⁴The mind of the wise is in the house of mourning,
While the mind of fools is in the house of pleasure.
⁵It is better to listen to the rebuke of a wise man
Than for one to listen to the song of fools.
⁶For as the crackling of thorn bushes under a pot,
So is the laughter of the fool; And this too is futility.
⁷For oppression makes a wise man mad,
And a bribe corrupts the heart.
⁸The end of a matter is better than its beginning;
Patience of spirit is better than haughtiness of spirit.
⁹Do not be eager in your heart to be angry,
For anger resides in the bosom of fools.
¹⁰Do not say, "Why is it that the former days were better than these?"
For it is not from wisdom that you ask about this.
¹¹Wisdom along with an inheritance is good
And an advantage to those who see the sun.
¹²For wisdom is protection just as money is protection,
But the advantage of knowledge is that wisdom preserves the lives of its possessors.
¹³Consider the work of God,
For who is able to straighten what He has bent?
¹⁴In the day of prosperity be happy,
But in the day of adversity consider—
God has made the one as well as the other
So that man will not discover anything that will be after him.

7:1 "A good name is better than a good ointment" It is the word "good" (BDB 373 II), often translated "better," that links chapters 6 and 7 together (cf. Eccl. 6:3,9,12 and 7:1[twice], 2,3,5, 8[twice], 10, 11,14,18,20,26; often translated as the comparison, "better"). Where is "the good" found?

▣ "A good name" This refers to a godly character and lifestyle through time (cf. Prov. 22:1). Who we are is more important than what we have or do not have!

▣ "good ointment" Good ointment (BDB 1032) is in a contrasting relationship to "good name." Ointment can refer to:

1. an outward appearance (TEV, "expensive perfume")

2. a need for healing and restoration

3. a time of festival

▣ "the day of one's death is better" This must be linked with verse la in regard to the foolishness and destruction (temporal and eschatological) of inappropriate living. In Eccl. 9:4 life is affirmed, so don't jump to conclusions or proof-text this book!

7:2 "house of mourning" "House of. . ." is a Semitic idiom (cf. Eccl. 7:4, i.e., Bethel, Bethlehem).

All of the contrasts ("better than. . .") of this chapter are based on the conclusion summary of Eccl. 7:8a. Since life is vanity, its end is preferred to its beginning.

The noun "end" (BDB 693) is used only five times in the OT and three of them are in Ecclesiastes:

1. 3:11

2. 7:2

3. 12:13

Qoheleth focuses on the mystery of knowing God and trying to understand His plans and purposes for mankind, but he knows well the inevitable end (i.e., every organic thing becomes inorganic again, i.e., dust-to-dust awaits us all).

▣ "house of feasting" Literally "house of drinking" (BDB 1059, cf. Esther 3:15; 7:1) refers to an event like the birth of a child to a friend. These two phrases are parallel in Eccl. 7:2-5.

▣ "Because that is the end of every man" Riotous living tends to cause us to live in unreality concerning the common, certain and sudden end of human life (TEV). Pleasure tends to be an opiate. Suffering can have a positive spiritual benefit (e.g. Heb. 5:8; Rom. 5:3-5)!

▣ "the living takes it to heart" This phrase can have several meanings:

1. Only the living can understand and have wisdom, not the dead.

2. The living should reflect on the reality of their own eventual mortality.

3. The wise ones think about these things (similar to "let him who has an ear hear" of the NT).

If #2 or #3 is correct, then the verb (BDB 678, KB 733, Qal imperfect) may be functioning as a jussive.

7:3 "Sorrow is better than laughter" This parallels Eccl. 7:2. Suffering often brings one to God, while pleasure seldom does (cf. Matt. 5:1; 2 Cor. 7:10).

NASB"for when a face is sad a heart may be happy"
NKJV"for by a sad countenance the heart is made better"
NRSV"for by sadness of countenance the heart is made glad"
TEV"it may sadden your face, but sharpen your understanding"
NJB"a joyful heart may be concealed behind sad looks"

In context Qoheleth is (1) saying that life's difficulties have the potential to awaken a spiritual dimension (TEV). This is the focus of Deuteronomy 27-28, as well as the plagues of Egypt that caused some Egyptians to believe in YHWH (cf. Exod. 12:38); similarly the "seals" and "trumpets" judgments of the book of Revelation. Or (2) contrasting the feelings of the immediate (daily life) with the world view of eternity. This life makes us sad; all of us have problems in this world, but if we have faith and obedience, even these sad times give us hope, peace, and strength.

The author is not condemning happiness. Just the opposite, he is advocating an appropriate peace and contentment that is not based on temporal circumstances alone. A book outside the Bible that has helped me in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.

▣ "sad" This term (BDB 947) usually means "evil" or "bad," but in a few places it refers to sadness (cf. Neh. 2:2; Prov. 25:20).

7:4-5 Verses 4 and 5 parallel verses 2 and 3.

7:5 "the rebuke of a wise man" The term "rebuke" (BDB 172) is from the Aramaic verb "cry out." The Bible records two kinds of rebukes:

1. from God, Job 26:11; Ps. 18:15; 39:11; 76:6; 80:16; 104:7; 106:9; Isa. 50:2; 51:20; 66:5,15

2. from other humans, Prov. 13:1,8; 17:10; Eccl. 7:5; Isa. 30:17 (twice, NASB, "threat"). It is alluded to in Ps. 141:5; Prov. 6:23; 13:18; 15:31-33; 25:12; Eccl. 9:17.

Rebukes are unpleasant, but a wise person hears and heeds the words of rebuke from a biblically informed person rather than flattering words from an earthly person. This type of statement is common in Proverbs (e.g., 12:15; 13:14; 25:12).

▣ "the song of fools" This refers to a pleasure oriented life. It is parallel to "laughter of fools" in Eccl. 7:6.

7:6 "the crackling of thorn bushes under a pot" Thorn bushes make poor cooking fires. They burn too hot and too fast (cf. Ps. 58:9; 118:12). As the fire promises and cannot deliver, so too the laughter of fools!

▣ The term "laughter" (BDB 966) is used often in Ecclesiastes (cf. Eccl. 2:2; 3:4; 7:3,5,6). It is used metaphorically of the person who seeks instant gratification. It denotes life that focuses on the pleasure of this life in an existential moment, but does not ponder the "lasting benefit."

7:7 "oppression makes a wise man mad" The injustice of life causes many people (even believers) problems (cf. Eccl. 4:1; 5:8) if we don't allow God time to set it straight; sometimes it is not until the afterlife.

▣ "bribe" This is not the normal word for "bribe" (BDB 1005, cf. Exod. 23:8; Deut. 16:19), but is the word "gift" (BDB 682), used in a specialized sense (cf. Prov. 15:27).

It must be recognized that Eccl. 7:7 does not fit into the context easily. The NKJV and NJB see it as relating to the previous verses (i.e., 5-7). From Eccl. 7:1 the text has been referring to how wise men think. However, fallen humanity (oppression and bribery) can affect even the wise. Wisdom is reflected in how one lives, not just how one thinks. The term shema (BDB 1033), which means "to hear so as to do" (cf. James 1:22-25), is used twice in Eccl. 7:5!

7:8 "The end of a matter is better than its beginning" This may be (1) a summary statement or (2) related to Eccl. 7:1 about a good name which is acquired with time and must be maintained. Often we judge something or someone too quickly and are disappointed.

▣ "Patience of spirit is better" Verse 8, second line, contrasts two kinds of people by the repeated use of "spirit" (BDB 924, cf. Eccl. 7:9), often translated "breath," "wind," or "spirit." It refers metaphorically to the life of a person. Here there are two kinds of people contrasted:

1. "Patient," literally "long" (BDB 74). This is often used in Proverbs for a person slow to anger (cf. 14:29; 15:18; 16:32; 19:11). However, its most common usage describes YHWH's merciful character (cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13; Nahum 1:3).

2. "Haughtiness," literally "high" (BDB 147), used of a haughty spirit (ruach).

Notice the other anthropomorphic usages of "high"

1. literally, of tree, but tree as a haughty person, Isa. 10:33

2. metaphorically, of an arrogant mouth, 1 Sam. 2:3

3. haughty heart, Prov. 16:15

4. haughty eyes, Ps. 101:5; Isa. 5:15

People of faith are meant to emulate YHWH. People of faith are encouraged to take the long look, not only the immediate (cf. Eccl. 7:10). The attitude with which people of faith face life is a powerful witness (cf. Prov. 16:32; Gal. 5:22; Eph. 4:2).

7:9-10 See Contextual Insight C.

7:9 "Do not be eager in your heart" The VERB is "eager" (BDB 96, KB 111, Piel imperfect used in a jussive sense, cf. Eccl. 5:2, "do not be hasty in word").

The phrase "heart" is literally "in your spirit." Notice how ruach is used to describe several kinds of people:

1. "the patient in spirit," Eccl. 7:8

2. "the haughty in spirit," Eccl. 7:8

3. "the quick in spirit," Eccl. 7:9

▣ "angry" The term "angry" (BDB 495) is translated "sorrow" in Eccl. 7:3 (also note 1:18; 2:23; 11:10). The "slow to anger" God of Eccl. 7:8 can also be angry (e.g., 1 Kgs. 14:9,15; 16:33; 22:54; 2 Kgs. 17:11; 23:19). However, God is angry over human rebellion, but human anger is sparked by self-interest. This emotion quickly reveals the fallenness of humanity (cf. Prov. 14:17; 16:32; James 1:19).

7:10 Humans without a sense of God's presence and purpose in their daily lives often seek peace by reflecting on positive circumstances from the past! (i.e. the "good old days")! However, they

1. cannot be reclaimed

2. were not that "good" to begin with

3. often reflect a fallen view of "good"

God is in the mysterious process of molding His covenant partners into the "people of God." This takes time (patience) and faith! Focusing on human experiences long since past causes one to stumble in the present!

7:11-14 There are several key terms in interpreting this verse:

1. "good" (BDB 373 II, see note at Eccl. 2:26)

2. "advantage" (BDB 452, see note at Eccl. 1:3)

3. "the sun" (BDB 1039, see note at Eccl. 1:3)

"Good" and "advantage" point toward more than just a happy life here and now. Happiness and contentment have two foci:

1. now ("wisdom" and "inheritance," both from previous generations)

2. afterlife ("under the sun," "see the sun")

However, they are tied together. Our afterlife is affected by physical life now! Verse 12 explains Eccl. 7:11 and relates to this life, while Eccl. 7:13 and 14 relate to God's active presence in this temporal realm, but also to the implication of His continuing presence and care. He is sovereign and He is with us and for us, even when circumstances seem to scream the opposite. If the believer's joy and peace are based on physical blessings (traditional OT wisdom teaching) they can be removed or changed in a moment! No, the eyes of faith take the long look (cf. Eccl. 7:8,10) and trust in God.

I hope as a reader you recognize that my understanding of "under the sun" permeates all of my interpretations of this book. It is a basic presupposition, bias, a priori! Every commentator has these presuppositions (i.e., theological glasses). The first place to analyze an interpretation is the basic presuppositions of the interpreter. All of us have them, you know!

7:12 "protection" This is the Hebrew word for "shadow" (BDB 853), which offers protection in the desert (e.g., Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:1,4). The term "shadow" was used in the sense of brevity in Eccl. 6:12, but here it is used in the sense of God's personal presence and protection (like the Exodus).

▣ "wisdom preserves the lives of its possessors" Longevity is connected to (1) the will of a sovereign God and (2) the choices of human beings (cf. Eccl. 7:17; Job 22:16; Ps. 55:23; Prov. 10:27).

7:13-14 See Contextual Insights, C. God is in control (a recurrent theme, e.g., 1:15; possibly 6:10) even though we can't always understand the why of our natural or individual circumstances! This inability to understand is purposeful (e.g., 3:11; 7:14; 8:17). Faith, not understanding, is crucial in life and death.

7:13 "to straighten" This verbal (BDB 1075, KB 1784) occurs in the OT only three times in Ecclesiastes. The first two have it contrasted with "crooked" (cf. Eccl. 1:15, Qal infinitive construct; 7:13, Piel infinitive construct). It is used of human activity in contrast to God's activity.

However, the third occurrence in Eccl. 12:9 is used in connection with human proverbs being "arranged" or "set in order' (Piel perfect). This difference shows the possibility of similar Semitic roots and the uncertainty of the intended nuances and connotations. As the inspiration of Scripture is a faith presupposition, so too, is our ability to understand it. The Spirit is active in both, yet when it comes to translation and interpretation, godly, educated, prayerful believers disagree. It is crucial for all of us affected by sin to search for the main truths of:

1. literary units

2. paragraph/stanzas

and not fight or build systematic theologies on disputed words or contexts!

NASB (UPDATED) TEXT: ECCLESIASTES 7:15-18
¹⁵I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. ¹⁶Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? ¹⁷Do not be excessively wicked and do not be a fool. Why should you die before your time? ¹⁸It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them.

7:15 The opening phrase of this verse goes back to the literary foil of chapters 1-2 (i.e., Solomon). The author is claiming both extensive observational wisdom, yet he also recognizes its absolute folly and futility. Experience has caused him to become pessimistic about earthly life, but hopeful (though veiled) of God's activity both now and in the future (i.e. "advantage," cf. Eccl. 1:3; 2:11; 3:9; 5:16).

This verse states the theological tension over the circumstances of the righteous vs. the wicked. The traditional theology (i.e., "the two ways") was that God materially blessed the righteous and destroyed the wicked (cf. Deuteronomy 27-28; Ps. 37:25; Prov. 2:21ff; 11:19). However, this did not always work out in life, therefore, Job, Psalm 73, and Ecclesiastes begin to question this traditional premise. This is not meant to depreciate obedience or covenant faith, but to place it in the context of a fallen world. This is not the world God intended it to be. A good Christian song at this point would be "This is the day the Lord has made, I will rejoice and be glad in it."

NASB"my lifetime of futility"
NKJV"my days of vanity"
NRSV"my vain life"
TEV"my life has been useless"
NJB"my futile life"

The term "futility" (BDB 210) means "vapor" or "breath," but in Ecclesiastes it is used metaphorically to describe the transitoriness and meaninglessness of human, earthly life. It is used five times in Eccl. 7:12 and thirty three more times throughout the book (three in Eccl. 12:8). It characterizes human pursuits and activities, including wisdom and righteousness!

7:16-18 We are warned to be careful of (1) the extremes of legalism and antinomianism or (2) self estimation of one's goodness.

7:16 This verse, which seems so strange to us as NT believers, has several unusual verbs:

1. "do not be," BDB 224, KB 243, Qal jussive

2. "excessively," BDB 915 I, KB 1176, Hiphil infinitive absolute

3. "do not be overly wise," BDB 314, KB 314, Hithpael imperfect

4. "why should you ruin yourself," BDB 1030, KB 1563, Hithpolel imperfect

The last one denotes a self-deceiving spirit that trusts too much in its own efforts. These, like the self-deceiving wicked, die; sometimes unexpectedly!

The NET Bible (p. 1133) denotes that verb #4 is translated elsewhere in this stem as "to be astonished" (e.g., Ps. 143:4; Isa. 59:16; 63:5; Dan. 8:27), meaning an OT person who had heard the Deuteronomic promises of health, blessing, and prosperity for the obedient covenant partners may be surprised when the unfairness and fallenness of this age takes the life of "righteous" covenant partners early. They are also surprised when an obviously wicked person lives a prosperous, long life (cf. Psalm 73).

7:17 "Why should you die before your time" See note at Eccl. 7:12.

7:18 This is a summary statement going back to Eccl. 7:15. From the context Qoheleth seems to encourage

1. a righteous life

2. a prolonged life

both of which are related to an appropriate fear and respect for God (cf. Eccl. 3:14; 5:7; 8:12,13; 12:13; Prov. 1:7). There is evil in our world and in our hearts! God and His hidden will, goodness, and presence are fallen mankind's (cf. Eccl. 7:23; 3:11; 8:17) only hope. We cannot fully understand Him or our circumstances, but we can trust Him, obey Him, and abide in faith amidst an unpredictable earthly life!

NASB"comes forth with both of them
NKJV"will escape them all"
NRSV"shall succeed with both"
TEV"will be successful anyway"
NJB"will find both"
LXX"all things shall come forth well"
JPSOA"will do his duty by both"
NIV"will avoid all extremes"
NET"will follow both warnings"

It is obvious from the translations that the phrase is uncertain. Here are the options:

1. somehow related to Eccl. 7:15-17

a. will fulfill (i.e., "our duty," from later meaning in Mishnah, JPSOA)

b. will reject (NET)

c. will avoid the extremes (NIV)

2. will be successful (NRSV, TEV)

3. will accept the warnings (NKJV)

Numbers 2 and 3 are parallel. Life is unpredictable! God's work and will are hidden! Wisdom cannot find ultimate answers! In light of this, live in fear and faith, leave the outcome to God. Avoid thinking human efforts can ever fully answer or overcome the uncertainties of this age!

NASB (UPDATED) TEXT: ECCLESIASTES 7:19-22
¹⁹Wisdom strengthens a wise man more than ten rulers who are in a city. ²⁰Indeed, there is not a righteous man on earth who continually does good and who never sins. ²¹Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. ²²For you also have realized that you likewise have many times cursed others.

7:19 Wisdom is a strong ally in this fallen world (cf. Eccl. 7:12; 9:13-18), but it cannot shield the believers from pain, injustice, and bad circumstances.

Please look at the beginning of this chapter where the paragraphing of different modern English translations are compared. Notice that the contextual relationship between Eccl. 7:19-22 is uncertain.

1. NASB, one paragraph (Eccl. 7:19-22)

2. NKJV, NRSV, TEV, Eccl. 7:19, Eccl. 7:20, Eccl. 7:21-22

3. NJB, Eccl. 7:19, Eccl. 7:20, Eccl. 7:21, Eccl. 7:22

These charts at the beginning of each chapter help us decide how many truths are being addressed in each literary unit. Paragraphs are crucial in discerning related contexts. Every paragraph, or stanza in poetry, has one main truth or thought. All lines or sentences must relate to this truth. Be careful of being sidetracked on illustrations or minor points!

7:20 "who never sins" This is an affirmation of the falleness of all humanity (cf. 1 Kgs. 8:46; 2 Chr. 6:36; Job 15:14-16; 25:4; Ps. 130:3-4; 143:2; Prov. 20:9; Rom. 3:9-18,23; 1 John 1:8-2:1). This shows the foolishness of perfectionism and/or human effort (cf. Eccl. 7:16-18).

7:21-22 The writer encourages us not to take ourselves or the words of others too seriously. We often say what we do not really mean!

Another possibility is that all humans are incapable of complete righteousness (all sin, in some ways, at some times). Be careful of judging one another or reacting to insults since you, too, insult people.

NASB (UPDATED) TEXT: ECCLESIASTES 7:23-26
²³I tested all this with wisdom, and I said, "I will be wise," but it was far from me. ²⁴What has been is remote and exceedingly mysterious. Who can discover it? ²⁵I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. ²⁶And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her.

7:23-25 Where does the paragraph or stanza start and stop? Is the major point in Eccl. 7:26 (i.e., NASB, NKJV) the evil woman? Or does this context run through Eccl. 7:29 (cf. NRSV)? These kinds of questions are crucial, but often there are not textual markers, just the interpreter's common sense and context!

7:23 "all this" How far back does this phrase refer (i.e., Eccl. 7:19-22; 15-22; 1-22; or earlier chapters)? Wisdom is hard to find (3:11; 8:17), but must be sought (i.e., Proverbs 1-8).

▣ "I will be wise" This verb (BDB 314, KB 314, Qal cohortative) denotes a self determination. However, human effort cannot discover the mysteries of God or the mysteries of a fallen world (cf. Eccl. 1:13-18)!

7:24 Notice the parallel concepts about the difficulty in fallen humanity's (women singled out in Eccl. 7:28) search for wisdom:

1. "remote," Eccl. 7:23, BDB 935, "far off"

2. "exceedingly mysterious," Eccl. 7:24, BDB 771, "deep, very deep" (i.e., Job 5:9; 11:7; 15:8; Rom. 11:33 (twice)

3. "who can discover it," Eccl. 7:24, BDB 592, KD 619, Qal imperfect (cf. Job 11:7)

4. from Eccl. 7:28, "I am still seeking, but have not found" (same verb as #3)

▣ "discover" This verb (BDB 592, KB 619) is used nine times in chapter 7:

1.-2. "discover," Eccl. 7:14,24, Qal imperfect

3. "discovered," Eccl. 7:26 Qal active participle

4. "discovered," Eccl. 7:27, Qal perfect

5. "to find," Eccl. 7:27, Qal infinitive construct

6.-8. "have not found," Eccl. 7:28 (thrice), Qal perfect

9. "found," Eccl. 7:29, Qal perfect

Qoheleth discovered he could not discover! The search was sincere, thorough, intensive. God has put in our hearts the desire "to know," "to understand," but it is beyond our current fallen ability. The "desire" probably comes from our being made in the image and likeness of God (cf. Gen. 1:26-27), but sin has damaged our ability (cf. Genesis 3). Yet we still seek, search, yearn, and strive (cf. 1 Cor. 13:9-13)!

7:25

NASB"I directed my mind"
NKJV"I applied my heart"
NRSV"I turned my mind"
TEV"I devoted myself"
LXX"I and my heart went round about"
REB"I went on to reflect"

Literally this is, "I myself turned my heart." This same verb (BDB 685, KB 738, Qal perfect) is used in Eccl. 2:20. It denotes a point in Qoheleth's thinking where he comes to a decision. Maybe we would say "he got his mind around an issue."

The ancients thought "the heart" was the center of thinking, reasoning, feeling. See Special Topic at Eccl. 1:13.

▣ Notice the series of infinitive constructs:

1. "to know," BDB 393, KB 390, Qal

2. "to investigate," BDB 1064, KB 1707, Qal

3. "to seek," BDB 134, KB 152, Piel

4. "to know," BDb 393, KB 390, Qal

He wanted to understand or posses:

1. "wisdom," BDB 315

2. "an explanation," BDB 363 I, lit. "the sum of things," cf. Eccl. 7:27; 9:10 (#1 and #2 are possibly a hendiadys)

The search from chapter 1 continues by means of

1. "the evil of folly"

2. "the foolishness of madness"

Alternately, since Qoheleth has just informed his readers of the impossibility of attaining wisdom (cf. Eccl. 7:23-24,27), this may mean he turned from the search.

7:26 "the woman" This verse seems to be out of context, therefore, some have said "the woman" refers to (1) "godless philosophy" (i.e., wisdom personified, cf. Eccl. 7:4; 9:10); (2) the "foolishness" (i.e., the word is feminine) of Eccl. 7:25; or (3) the sin of Eve (cf. Genesis 3). Proverbs personifies both evil and wisdom in a woman (cf. Prov. 1-8).

▣ This verse has several metaphorical allusions to hunting animals or violence:

1. "snares," BDB 844 II, cf. Job 19:6

2. "nets," BDB 357 II

a. hunter, Micah 7:2

b. fisherman, Ezek. 26:5,14; 32:3; 47:10; Hab. 1:15,16,17

3. "chains," BDB 64 (usually referring to human bonds)

4. "escape," BDB 572, KB 589, Niphal imperfect (usually referring to human deliverance)

5. "captured," BDB 539, KB 530, Niphal imperfect (military metaphor)

NASB (UPDATED) TEXT: ECCLESIASTES 7:27-29
²⁷"Behold, I have discovered this," says the Preacher, "adding one thing to another to find an explanation, ²⁸which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. ²⁹Behold, I have found only this, that God made men upright, but they have sought out many devices."

7:27-28 These verses seem chauvinistic, but males are not much better, only 1/10 of 1% (one man among a thousand). The contextual emphasis is on the rarity of wisdom.

7:27

NASB, NKJV
LXX"the Preacher"
NRSV, NIV"the Teacher"
TEV"the Philosopher"
NJB, JPSOA"Qoheleth"
REB"the Speaker"

This term (BDB 875) is found only in Ecclesiastes (cf. Eccl. 1:1,2,12; 7:27; 12:8,9,10). It may be a Qal active participle (cf. NIDOTTE, vol. 3, p. 890). In Eccl. 12:8 it has the definite article (twice) denoting not a proper name, but a title (i.e., the who who gathers or assembles, which could denote wisdom or students). See Introduction, Authorship.

7:29 This verse asserts two truths from Genesis:

1. Initially all of God's creation was good (cf. Gen. 1:31). Humans can understand and implement God's will.

2. Fallen humans are creative and energetic in the area of evil and rebellion (cf. Genesis 3-4; 6:5,11-12,13; 11). Though morally capable, humans turn from God's will to self-will at every opportunity!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why are verses 1-14 so hard to interpret?

2. What are verses 16-17 referring to?

3. Why is wisdom so hard to find?

Ecclesiastes 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Obey the Rules	The Value of Practical Wisdom (7:1-8:1)	The Meaning of Existence is Hidden (7:23-8:9)	Thoughts About Life (7:1-8:1)	Warnings (7:8-8:17)
8:1	8:1	8:1		8:1-9 (1-8)
	Obey Authorities for God's Sake		Obey the King
8:2-4	8:2-9	8:2-9	8:2-8
	(2-3)
	(4-8)
8:5-9			The Wicked and the Righteous (8:10-9:12)
	(9)		8:9-10	(9)
	Death Comes to All (8:10-9:12)	Retribution
8:10-15	8:10-13	8:10-13		8:10
			8:11-14	8:11-14
	8:14-15	8:14-15
			8:15	8:15
8:16-17	8:16-17	8:16-17	8:16-17	8:16-17

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 8:1
¹Who is like the wise man and who knows the interpretation of a matter? A man's wisdom illumines him and causes his stern face to beam.

8:1 "the interpretation of a matter" This (BDB 833 CONSTRUCT 182) later came to be associated with the interpretation of dreams, especially in Daniel, but here it has no such connotation. It is another way of referring to human reason or wisdom.

NASB"illumines"
NKJV, NRSV"makes his face shine"
TEV"makes them smile"
NJB"lights up the face"
LXX"lighten"

It is possible that 8:1 should go with chapter 7 and conclude that discussion. Rhetorical questions often close units (i.e., 6:12). It seems unrelated to what follows unless it deals with how a wise person should act in the presence of a king. However, I personally think the "king" refers to God.

This verb (BDB 21; KB 24; Hiphil imperfect) is often used of God's face (e.g., Num. 6:25; Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 119:135; Dan. 9:17), but only here of a human face.

▣ "causes his stern face to beam" "Beam" literally means "change" (BDB 1039 I, cf. NKJV). This verse means either (1) wisdom gives peace and contentment or (2) wisdom helps courtiers keep their true feelings to themselves (cf. Eccl. 8:3; 10:4).

NASB (UPDATED) TEXT: ECCLESIASTES 8:2-4
²I say, "Keep the command of the king because of the oath before God. ³Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases." ⁴Since the word of the king is authoritative, who will say to him, "What are you doing?"

8:2-3 These two verses have a series of commands:

1. "keep the command of the king," BDB 1036, KB 1581, Qal imperative

2. "do not be in a hurry to leave him," first verb, BDB 96, KB 111, Niphal imperfect used in a jussive sense

3. "do not join in an evil matter," BDB 763, KB 840, Qal imperfect used in a jussive sense

8:2 "Keep the command of the king" "King" (BDB 572 I) is either a reference to God (i.e., the Targums) or to an earthly monarch (i.e., LXX, cf. Rom. 13:1-7).

It seems to me that the real subject of Eccl. 8:2-8 is God, not just an earthly king because

1. the sovereignty of the king, Eccl. 8:3-4 (God in Eccl. 8:11)

2. there is a proper time, Eccl. 8:5-6 (cf. chapter 3)

3. humans have trouble, Eccl. 8:6

4. there is mystery in human affairs, Eccl. 8:7 (only God knows)

5. God's authority is emphasized in Eccl. 8:8 (humans do not/should not have it, Eccl. 8:9)

6. the phrase "he will do whatever he pleases" is always used of God (cf. Ps. 115:3; 135:6; Jonah 1:14)

7. the vast majority of the uses of "command" (BDB 846) refer to God

Again look at the paragraphing comparison at the beginning of the chapter. This opening section obviously deals with life at court. But how many separate truths are being communicated? Notice how the modern translations answer this question:

1. NASB, NKJV - two

2. NRSV, NJB, TEV - one

▣ "oath before God" This refers to an oath of allegiance (1) to God or (2) to the king in God's name (BDB 990).

8:3 "to leave him" This phrase can refer to (1) a rebellion (i.e., Akkadian and Ugaritic usages) against God or (2) leaving the king's service.

▣ "an evil matter" The word has a wide semantic field as its usage in Job and Ecclesiastes (NIV) shows (Kohlenberger III, Swanson, The Hebrew English Concordance, pp. 1480-1481).

1. "evil," Job 1:1,8; 2:3; 21:30; 28:28; 30:26; Eccl. 4:3; 9:3 (twice)

2. "painful," Job 2:7

3. "trouble," Job 2:10; 31:29

4. "harm," Job 5:19; Eccl. 8:5

5. "wicked," Job 35:12; Eccl. 12:14

6. "heavy," Eccl. 1:13

7. "grievous," Eccl. 2:17; 6:2

8. "miserable," Eccl 4:8

9. "wrong," Eccl. 5:1; 8:11

10. "misfortune," Eccl. 5:14

11. "bad," Eccl. 8:3; 9:2

12. "hurt," Eccl. 8:9

13. "crimes," Eccl. 8:12

14. "cruel," Eccl. 9:12

Remember, context determines meaning (not Lexicons).

NASB (UPDATED) TEXT: ECCLESIASTES 8:5-9
⁵He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure. ⁶For there is a proper time and procedure for every delight, though a man's trouble is heavy upon him. ⁷If no one knows what will happen, who can tell him when it will happen? ⁸No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. ⁹All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.

8:5 "royal command" This is a Persian word (BDB 846) used in reference to an order of the king (or of God, cf. Eccl. 12:13).

NASB"experiences no trouble"
NKJV"will experience nothing harmful"
NRSV"will meet no harm"
TEV"you are safe"
NJB"will come to no harm"

For the word's wide semantic range, see 8:3, where it is translated "evil matter." Could this refer to the righteous obeying God's laws? Notice the term "procedure" (in Eccl. 8:5 and 6), means "judgment" (BDB 1048).

8:6 "proper time" This is reminiscent of chapter 3 (i.e., God's timing).

▣ "procedure" This literally means "judgment" (BDB 1048).

▣ "when a man's trouble is heavy upon him" "Trouble" here literally means "evil" (see note at Eccl. 8:3). The LXX has "knowledge" instead of "trouble." Life is hard and unpredictable, even for the wise, god-fearing person.

8:7 This mystery of life (humans do not know why, when, or how problems/joys come) is a recurrent theme (cf. Eccl. 3:22; 6:12; 9:12; 10:14). Human wisdom cannot find the answer to this mystery, so:

1. enjoy life when you can (cf. Eccl. 9:11)

2. trust (i.e., fear) in God (cf. Eccl. 9:12,13)

3. obey God (cf. Eccl. 8:5; 12:13)

This is all we can do (from the sage's OT perspective [cf. Eccl. 6:12]). Thank God there is a New Testament!

8:8 "the wind" The LXX, KJV, NRSV, and REV have "spirit," which is an attempt to balance the next phrase ("authority over the day of death"). Humans often cannot affect or change the events of their lives! Surely evil will not help (cf. Eccl. 8:13)!

The term "given to it" reflects a direct object from the word Ba'al (BDB 127), which means "lord it over" or "rule." Wickedness is personified as an ineffective taskmaster!

8:9 "under the sun" This recurrent phrase is the key to my interpretation of the book. See note at Eccl. 1:3.

▣ "a man has exercised authority over another man to his hurt" This is a general summation of the human situation. The dominance (cf. Gen. 1:28) given to humanity in creation has been abused! In Ecclesiastes this usually refers to governmental oppression (cf. Eccl. 4:1; 5:8; 7:7).

NASB (UPDATED) TEXT: ECCLESIASTES 8:10-13
¹⁰So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility. ¹¹Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. ¹²Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. ¹³But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

8:10 This verse has several textual problems. The question is, how many people are being referred to and how are they characterized?

1. the wicked (NASB, NKJV, NRSV, TEV, NJB, NIV)

a. were given a proper burial (implication elaborately)

b. attended worship often

c. were temporarily praised (there is a textual problem involving "forgotten" [BDB 1013] or "praised" [BDB 986 II]) in the city where they lived and everyone knew they were evil

2. the wicked and the righteous (JPSOA, JAMES MOFFATT Translation)

a. wicked were buried with praise

b. righteous were not praised

c. both were forgotten

3. the wicked attend worship and boast of it (NEB, REB, this involves a textual change)

8:11 "the sentence" This is a Persian word for "royal judgment" (BDB 834). In this context it must refer to God. His mercy and slowness to anger is taken as a license instead of a call to repentance (cf. Rom. 2:4; 2 Pet. 3:9)! Time and opportunity reveal the human heart!

8:12 "may lengthen his life" This was/is the problem of evil in a fallen world. It is in its own environment! It flourishes here. It seems to prevail over the good. Evil persons may "live" longer, but they will face God one day! It is this seeming unfairness to God's Word (i.e. Deut. 27-29), unfairness to traditional Wisdom teaching (cf. Prov. 3:2; 9:10-11; 10:27; 14:23; 19:23) that rubbed Job, the author of Psalm 73, and Qoheleth wrong! Where is the God of promises and justice?!

▣ "still I know it will be well for those who fear God" This is a faith statement for Qoheleth (i.e., 3:14; 5:7; 7:18; 8:12-13; 12:13; Prov. 1:7,29; 2:5; 9:10). His experience says differently (i.e. Eccl. 8:14-15). Yet, he trusts God for a future vindication (as did Job, cf. 14:14-15; 19:25-27).

8:13 "will not lengthen his days" This seems in direct contrast to Eccl. 8:12.

▣ "like a shadow" See note at Eccl. 7:12.

NASB (UPDATED) TEXT: ECCLESIASTES 8:14-15
¹⁴There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. ¹⁵So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.

8:14 This verse screams out at the apparent injustice in life (i.e., Eccl. 8:10-11). Qoheleth affirms God's justice (cf. Eccl. 8:12-13), but yet there is obvious injustice in this life. This verse begins and ends with "futility"! It is in light of this kind of unfairness that the promises of God (i.e., we reap what we sow, e.g., Job 34:11; Ps. 28:4; 62:12; Prov. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-36; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12) are questioned. If the wicked do not reap what they sow in this life, but the righteous often do, then there must be an afterlife to verify God's promises and implement God's justice!

8:15 This is a recurrent theme (cf. Eccl. 2:24-26; 3:12,13,22; 5:18-20; 8:15; 9:7-9). Trust God; enjoy the moment! This is the conclusion based on the failure of wisdom to understand or affect the unfairness and injustices of this seemingly random earthly life!

▣ "there is nothing good" See notes at Eccl. 1:1 and 2:24.

▣ "under the sun" See note at Eccl. 1:3.

NASB"stand by him"
NKJV"will remain with him"
NRSV"will go with them"

The verb (BDB 530 I, KB 522, Qal imperfect) basically means "to be joined to." Enjoyment of the daily gifts of life is to be a companion to daily labor. A contented and merry mood (worldview) makes life successful, not the other physical things (cf. chapter 1-2). I am so glad I have this perspective and a New Testament!

▣ "the days of his life which God has given him" (cf. Eccl. 2:26; 5:18; 6:2; 9:9; 12:7,11).

NASB (UPDATED) TEXT: ECCLESIASTES 8:16-17
¹⁶When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), ¹⁷and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

8:16-17 This is either (1) a summary statement which parallels chapters 1-2 or (2) the introduction to a new section (8:16-9:10, cf. UBS Handbook for Translators, p. 309 or TEV (8:9-9:12).

1. Wisdom is laborious (i.e., grievous task [cf. Eccl. 1:13,18; 2:23,26; 3:10], lit., "even though one should never sleep day or night"), Eccl. 8:16.

2. Qoheleth gave himself to it (cf. Eccl. 1:13,14)

3. Human wisdom cannot discover God's purpose (cf. Eccl. 3:11; 7:23).

This is why Eccl. 8:15 and later 12:13-14 are advocated!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Are verses 1-9 speaking of God or an Eastern Monarch?

2. Why is verse 10 so difficult?

3. Is there a seeming contradiction between Eccl. 8:12 and Eccl. 8:13?

4. Why do the wicked prosper and the righteous die early?

5. Can we know God and His will for man?

6. Why are there such varied paragraph divisions in this chapter?

Ecclesiastes 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Men Are in the Hand of God	Death Comes to All (8:10-9:12)	A Judgment About Life	The Wicked and Righteous (8:9-9:12)	Destiny
9:1	9:1-6 (1-2)	9:1-6	9:1-6	9:1-2
9:2-6
	(3-4)			9:3
				9:4
	(5-6)	Qoheleth Offers Another of His Own Conclusions		9:5-6
9:7-9	9:7-8	9:7-10	9:7-10	9:7-12
Whatever Your Hands Find to Do	9:9-12 (9-11a)
9:10-12
		9:11-12	9:11-12
	(11b-12)
	Wisdom Superior to Folly (9:13-10:20)	Wisdom and Might	Thoughts on Wisdom and Foolishness (9:13-10:20)	Wisdom and Folly (9:13-11:6)
9:13-18	9:13-18 (13-16a)	9:13-18	9:13-18	9:13
	(16b-18)
				9:14-16
				9:17-10:3

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 9:1
¹For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him.

9:1 Notice the parallelism:

1. righteous men

2. wise men

Wise persons are righteous persons (cf. Prov. 1:13; 9:9; 23:24). The righteous and the wicked are contrasted in Eccl. 9:2:

1. the righteous vs. the wicked

2. the good vs. the bad (LXX)

3. the clean vs. the unclean

4. the man who offers a sacrifice vs. the one who does not

5. the man who does not swear vs. the one who takes oaths lightly

The "wicked" and "righteous" both refer to covenant people (not people of the world). This follows the theology of Deut. 31:29 and Jdgs. 2:19.

NASB"explain"
NKJV"declare"
NRSV"examine"
NJB"experienced"
LXX"has seen"
REB"understood"

This word (BDB 101, KB 116, Qal infinitive construct) is found only here and means "to make clear" or "explain" (from the Arabic root, "to examine"). There is some question about the text at this point and some scholars

1. assume that the verb is a misprint for "seek out" (BDB 1064, KB 1707), found at Eccl. 1:13; 2:3; 7:25, where the initial t and b are confused

2. believe that the infinitive comes from brr (BDB 140, KB 162), meaning "to be clear" or "to select." It is used in Eccl. 3:18 in the sense of "test" or "purify" (cf. Ps. 18:26)

3. divide the Hebrew consonants differently (cf. LXX, "seen")

▣ "deeds" This is the only place in the OT where this word (BDB 714), which normally is used of "service to God," is used as a noun.

▣ "their deeds are in the hand of God" This is the continuing theme of God's sovereignty ("hand" equals "power," cf. Eccl. 2:24; Job 19:21; 27:11; Ps. 10:12; 17:7) and humanity's ignorance of the cause or reason of present events and future events! Fallen humans do not control their!

Scripture assures believers that their lives are in the hand (i.e., control) of God (e.g., Deut. 33:3; Job 12:10; Ps. 119:109; Matt. 6:25-34). However, experience teaches that bad things happen to good people. Life is uncertain at best, yet God is sure and faithful. Faith sees through life's uncertainties and beholds God!

Life is uncertain and undependable, but God is certain and dependable!

▣ "Man does not know whether it will be love or hatred, anything awaits him" Life is unpredictable and uncontrollable (contra idolatry, cf. Deuteronomy 18), even for those who serve God (cf. Eccl. 9:2,11; 3:22; 6:12; 7:14; 8:7; 10:14).

Since there is not a textual marker as to whom these refer, it is possible to make them refer to

1. the wise men (cf. Eccl. 9:6)

2. God

a. human actions are in God's hand

b. God's reaction to human deeds

NASB (UPDATED) TEXT: ECCLESIASTES 9:2-6
²It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. ³This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. ⁴For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. ⁵For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. ⁶Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun.

9:2 "It is the same for all" The same events (i.e., death) occur in the life of the wicked and the righteous (cf. Eccl. 9:3,11; 2:14-15; 3:19-20). If the promises of God are sure, how can this be true? This is the mystery of this fallen age (i.e., the uncertainty of life, but the certainty of death [cf. Rom. 5:12,17,18-19])! True life is more than a physical, earthly experience!

9:3 "in all that is done under the sun" This is a major interpretive theme (see note at Eccl. 1:3). It is used six times in this chapter.

▣ "one fate for all men" This is a reaction to the traditional OT theology that asserts that if you love and obey God, He will prosper you physically and spiritually (i.e., Deuteronomy 27-29). It is often called "the two ways" (cf. Ps. 1). The book of Job and Psalm 73 also react against the imbalance of this statement when compared to experience (cf. Eccl. 3:19-20).

▣ "the hearts of the sons of men are full of evil" This is the result of the Fall of mankind recorded in Genesis 3, illustrated in Genesis 4, and stated in Gen. 6:5,11-12,13; 8:21; Ps. 14:3; 58:3.

NASB"insanity"
NKJV, NRSV,
TEV"madness"
NJB"folly"

This word (BDB 239) is used only in Ecclesiastes (cf. Eccl. 1:17; 2:12; 7:25; 9:3; and a related form in Eccl. 10:13). It seems to be related to the word for "praise" (possibly similar to Saul's experience in 1 Sam. 10:6,10-11 or David's in 1 Sam. 21:14 (BDB 237 II).

In Eccl. 1:17 and 2:12 the meaning is parallel to a search for wisdom and does not have a negative connotation. However, in Eccl. 7:25 and 9:3 it is parallel with "evil" and is obviously negative. The first pair describes the author's search for meaning and a lasting advantage, but the last pair describes fallen humanity (cf. Gen. 6:5,11-12,13; 8:21; Rom. 3:9-18). The real question is "Does Qoheleth's thought focus on Genesis 3 (i.e., sin, cf. Romans) or on covenant obedience (i.e., Deuteronomy, cf. covenant disciple)?

9:4 Life is better than death because there still remains the chance to know God (i.e., "there is hope," BDB 105, lit. "trust," cf. 2 Kgs. 18:19). It is difficult to know when Qoheleth is using sarcasm versus tongue-in-cheek wisdom sayings. At points he seems to contradict himself. At these points several exact opposite interpretations are possible! Is he (1) totally pessimistic (i.e., "there is no hope); (2) pessimistic with glimpses of hope here and there (i.e., there is hope possible); or (3) always speaking sarcastically about the fallen world (i.e., there is always hope with God)?

It seems best to me to choose #2. This interpretive stance allows for "under the sun" (see notes at Eccl. 1:3) sarcasm, but also allows hope texts (i.e., 2:2-26; 3:12,13,22; 5:18; 8:15; 9:7-9).

The MT has the verb "chosen" (BDB 103, Pual imperfect), but the rabbis recognized this should read "joined" (BDB 288), which reverses the first two consonants.

▣ "dog" This represents street scavengers (BDB 476).

9:5-6 The "under the sun" logic (sarcasm) of Qoheleth drives him to search for a lasting advantage. If there is no God, there is no lasting advantage:

1. the living struggle with the fear of death ("know," BDB 393, KB 562, Qal active participle)

2. the living seek happiness ("reward," BDB 969 I)

3. the living seek memorials ("no memory," BDB 271), but in the end the life experience of all humans is the same—death (cf. Eccl. 9:2,3,6,11; 3:20)! There is no lasting advantage! No share (i.e., reward, cf. Eccl. 9:6 [BDB 324]) in life!

He comes to this conclusion based on life observances. This is an unfair, unjust, and surprisingly evil world. Often the promises of God seem not to be fulfilled in this life! The wicked prosper and have longevity! What can a person do? The book as a whole gives two answers:

1. enjoy life when and where you can (cf. Eccl. 2:24-26; 3:12,13,22; 5:18; 8:15; 9:7-9)

2. trust God and keep the commandments (even if the lasting advantage is not apparent, cf. Eccl. 12:13-14)

9:6 This verse describes the fleeting, transitory life of humans. The term "share" (BDB 324) is translated (1) "reward" in Eccl. 2:10; 5:18,19; 9:9; (2) "lot" in Eccl. 3:22; and (3) "portion" in Eccl. 11:2. It is the term used for God's allotment of land to the tribes in Deuteronomy and Joshua.

NASB (UPDATED) TEXT: ECCLESIASTES 9:7-9
⁷Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. ⁸Let your clothes be white all the time, and let not oil be lacking on your head. ⁹Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.

9:7-9 This is Qoheleth's answer to the futility and uncertainty of human existence! Notice all the commands:

1. "go," Eccl. 9:7, BDB 229, KB 246, Qal imperative

2. "eat," Eccl. 9:7, BDB 37, KB 46, Qal imperative, cf. Eccl. 2:24; 3:13; 5:18; 8:15

3. "drink," Eccl. 9:7, BDB 1059, KB 1667, Qal imperative, cf. Eccl. 2:24; 3:13; 5:18; 8:15; see Special Topic at Eccl. 2:3

4. "let your clothes be white all the time," Eccl. 9:8, BDB 224, KB 243, Qal imperfect used in a jussive sense

5. "let not oil be lacking on your head," Eccl. 9:8, BDB 341, KB 338, Qal imperfect used in a jussive sense

6. "enjoy life with the woman. . .," Eccl. 9:9, BDB 906, KB 1157, Qal imperative, lit. "see"

7. "do it with all your might," Eccl. 9:10, BDB 793, KB 889, Qal imperative, cf. Eccl. 2:24; 3:13,22; 5:18; 8:15

9:7

NASB, NJB"for God has already approved your works"
NKJV"for God has already accepted your works"
NRSV"for God has long ago approved what you do"
TEV"It's all right with God"
JPSOA"for your action was long ago approved by God"

This cannot refer to sin and rebellion, so it must refer to God's activity within this fallen world (see 2:24; 3:13; 5:19; 8:15)! Life is hard, but we are not alone! God has gifted those who trust Him. In this context it refers to "eating" and "drinking," which could refer to a daily activity or a religious or social festival (cf. Eccl. 9:8; 8:15).

9:8 "Let your clothes be white" We cannot control circumstances, but we can control our reaction to them. Those who trust God have a positive mind set, which is not affected by circumstances (see Hannah Whithall Smith's The Christian's Secret of a Happy Life.

▣ "oil" Putting oil on the face and arms was a sign of gladness (cf. Ps. 23:5; 45:7; 104:15; Isa. 61:3).

9:9 "Enjoy life with the woman you love all the days of your fleeting life" This command ("enjoy" Qal imperative) implies monogamy ("love," BDB 12, KB 17, Qal perfect, cf. Prov. 5:18-19). Marital contentment is a great blessing from God. The question remains, does "woman" (BDB 61), without the article, refer to "wife" or "woman?" The problem is Qoheleth's seemingly negative view of women found in Eccl. 7:26 and 28. Does this verse encourage monogamous marriage (if so the author cannot be Solomon!)? The Qal perfect verb "love" implies a complete union, not brief encounters! Wisdom Literature used "woman" in two ways:

1. wife to be loved, protected, and kept

2. woman as temptress and symbol of false wisdom or momentary pleasure

As Wisdom Literature used both senses, so too, does Qoheleth!

NASB (UPDATED) TEXT: ECCLESIASTES 9:10
¹⁰Whatever your hand finds to do, verily do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going.

9:10 "Whatever your hand finds to do, verily do it with all your might" See note at Eccl. 9:7-9, #7. Physical labor originally was not a consequence of sin, but part of Adam's God-given task in the Garden of Eden (cf. Gen. 2:15). After the Fall labor became a curse (cf. Gen. 3:19). In this context labor refers to making a daily living (i.e., food, shelter, home, family, etc). This aspect of life is a gift from God. It takes our minds off the task of trying to discover God and His purposes, which we cannot do. Work is good! From the NT perspective it can glorify God (cf. Eccl. 11:6; John 9:4; Col. 3:17,23; Eph. 6:5-7). Do all you do as unto the Lord!

Notice the things that humans do not do in Sheol:

1. activity ("work," BDB 795, cf. Eccl. 2:4,11; 3:17,22; 8:9; 9:7,10)

2. planning (or "reckoning schemes," BDB 363 I, cf. Eccl. 7:25,27)

3. pursue knowledge (BDB 395, cf. Eccl. 1:16,18; 2:21,26; 7:12)

4. gain wisdom (BDB 315, cf. Eccl. 1:13,16 [twice], 18; 2:3,9,13,21; 7:10,11,12 [twice], 19,23; 8:1; 9:10, 15,16 [twice], 18; 10:1,10)

▣ "there is no activity or planning or wisdom in Sheol where you are going" The OT (except for Job 14:14-15; 19:25-27; Ps. 16:9-10; 49:15; 86:13) depicts death as a conscious but shadowy existence. The faithful are with their families, but there is no fellowship, joy, or activity. Death is a place or abode, but nothing more (e.g., 1:11; 9:5; Job 3:13-19; 10:21-22). Thank God for the progressive revelation of the New Testament!

▣ "Sheol" See Special Topic at Eccl. 6:6.

NASB (UPDATED) TEXT: ECCLESIASTES 9:11-12
¹¹I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all. ¹²Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them.

9:11-12 These verses highlight the ineffectualness and helplessness of human effort! They again magnify the sovereignty of God. This conclusion is based on the unfairness and injustice that Qoheleth had seen and experienced. Life is unpredictable and uncontrollable (i.e., "for time and chance overtake them all," cf. Eccl. 9:12; 8:7).

His conclusions to this situations are

1. enjoy life when and where you can; death is coming

2. trust God even if He is unknown and invisible

3. there is an afterlife and humans will give an account of the gifts and stewardship of life

As I sit here writing this, I am so glad I live in a post-resurrection era. Progressive revelation, the life of Jesus, the gospel, the empty tomb are ours! New Testament believers understand so much more of the eternal plans and purposes of God than any OT person. The real question for us is, "What are we doing with this information?"!

NASB (UPDATED) TEXT: ECCLESIASTES 9:13-18
¹³Also this I came to see as wisdom under the sun, and it impressed me. ¹⁴There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. ¹⁵But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. ¹⁶So I said, "Wisdom is better than strength." But the wisdom of the poor man is despised and his words are not heeded. ¹⁷The words of the wise heard in quietness are better than the shouting of a ruler among fools. ¹⁸Wisdom is better than weapons of war, but one sinner destroys much good.

9:13-18 This sounds like a specific historical event that Qoheleth had observed (i.e., a series of eight Qal perfect verbs; LXX makes them subjunctives, implying a hypothetical situation). These verses magnify "wisdom," but in the end it is ignored and forgotten! The wise man can affect things, but so can the sinner (cf. Eccl. 9:18).

Ecclesiastes 10

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Little Foolishness	Wisdom Superior to Folly (9:13-10:20)	A Series of Observations	Thought on Wisdom and Foolishness (9:13-10:20)	Wisdom and Folly (9:13-11:6)
				9:17-10:3
10:1-4	10:1-4	10:1-4	10:1
			10:2-3
			10:4	10:4
10:5-7	10:5-7	10:5-20 (5-7)	10:5-7	10:5-7
10:8-20	10:8-10	(8-11)	10:8-14a	10:8-9
				10:10
	10:11-15			10:11
		(12-15)		10:12-14
			10:15	10:15
	10:16-20 (16-19)	(16-20)	10:16-17	10:16-17
			10:18	10:18
			10:19	10:19
	(20)		10:20	10:20

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. It is obvious that a new context starts in Eccl. 9:13 (cf. NKJV, TEV, NJB) and runs through 10:20 (NJB takes it to 11:6).

B. Much of it is poetry (NKJV, NRSV).

C. The theme is the contrast between the wise person and the foolish person (cf. Eccl. 9:2).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 10:1-4
¹Dead flies make a perfumer's oil stink, so a little foolishness is weightier than wisdom and honor. ²A wise man's heart directs him toward the right, but the foolish man's heart directs him toward the left. ³Even when the fool walks along the road, his sense is lacking and he demonstrates to everyone that he is a fool. ⁴If the ruler's temper rises against you, do not abandon your position, because composure allays great offenses.

10:1 This verse and 9:18 are related by contrast. One something can ruin everything! We might say:

1. one bad apple spoils the bushel

2. one bad egg spoils the omelet

Foolishness, like leaven, can permeate and affect the whole!

▣ "stink" This translates two Hebrew parallel phrases:

1. "cause to stink," BDB 92, KB 107, Hiphil imperfect, cf. Prov. 13:5; Exod. 5:21; 16:24; 1 Sam. 27:12

2. "cause to bubble" (i.e., ferment), BDB 615, KB 665, Hiphil imperfect, cf. Ps. 59:7; 94:4; Prov. 15:2,28

▣ "weightier" This term (BDB 429) is from the same root as "precious," "prized." It is a play on the Hebrew (i.e., Aramaic) concept of that which is heavier (i.e., metals) is more valuable.

▣ "wisdom and honor" These are parallel:

1. "wisdom," BDB 315, so common in Ecclesiastes

2. "honor," BDB 458 II, also a word play on "heavy" (BDB 458, e.g., 6:2; Ps. 62:7; 84:11; Prov. 3:16,35; 22:4; 25:2). This term is often translated "glory," e.g., Ps. 3:3; 4:2; 19:1; 24:7, 8,9,10 (twice)

10:2 "the right" This term (BDB 411) originally referred to the right hand, which is normally the stronger (i.e., right handed people are more common). This hand is also the one raised in an oath (religious and civil) or the one that held the shield in battle.

Since directions were noted by facing east, it refers to the south.

▣ "the left" This term (BDB 969) in Arabic means "unlucky" (cf. JPSOA). It denotes the north.

These two terms are often used in the metaphorical sense of deviating from the standard of God (i.e., "righteousness," see Special Topic at Eccl. 1:15). God's truth or Torah was seen as a well-worn, clearly marked path (e.g., Ps. 119:105). Deviation from the path (in any direction) meant sin and rebellion (e.g., Deut. 9:12,16; 31:29). It became a cultural idiom (cf. 2 Sam. 2:21).

10:3 One's actions reveal one's character (cf. Prov. 12:23; 13:16; 18:2). We would say, "give a person enough rope and he will hang himself."

It is interesting that the phrase "his sense is lacking" is literally, "the fool has no heart" (i.e., he cannot think clearly, he lacks judgment, cf. Prov. 6:32; 7:7; 9:4,16; 10:13,21; 11:12; 24:30).

10:4 This is advice for those who serve the king (or other leaders). It links up with 8:1-4 and 10:16-17,20.

NASB, NJB"composure"
NKJV"conciliation"
NRSV"calmness"
TEV"keep calm"

This term (BDB 951) means "healing," "cure," or "health" (cf. Eccl. 12:18; 13:17; 16:24). Here it refers metaphorically to a sound mind, a calm spirit (cf. Prov. 14:30), which denotes a person not guilty of the charges or anger of the ruler.

NASB (UPDATED) TEXT: ECCLESIASTES 10:5-7
⁵There is an evil I have seen under the sun, like an error which goes forth from the ruler—⁶folly is set in many exalted places while rich men sit in humble places. ⁷I have seen slaves riding on horses and princes walking like slaves on the land.

10:5-7 This literary unit also speaks to rulers and the wealthy. As so often in Wisdom Literature, a role reversal occurs (cf. Eccl. 9:13-18; Prov. 29:2).

10:5 "I have seen" This is a recurrent verb (BDB 906, KB 1157, used 47 times), which highlights Qoheheth's method of personal observation. He focuses on wisdom as practical and observable in daily life. He primarily (not exclusively) uses natural revelation instead of special revelation (i.e., Scripture) to make his points.

▣ "error" This term (BDB 993) implies an inadvertent action or word (e.g., Lev. 4:2,22,27).

NASB (UPDATED) TEXT: ECCLESIASTES 10:8-20
⁸He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. ⁹He who quarries stones may be hurt by them, and he who splits logs may be endangered by them. ¹⁰If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success. ¹¹If the serpent bites before being charmed, there is no profit for the charmer. ¹²Words from the mouth of a wise man are gracious, while the lips of a fool consume him; ¹³the beginning of his talking is folly and the end of it is wicked madness. ¹⁴Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him? ¹⁵The toil of a fool so wearies him that he does not even know how to go to a city. ¹⁶Woe to you, O land, whose king is a lad and whose princes feast in the morning. ¹⁷Blessed are you, O land, whose king is of nobility and whose princes eat at the appropriate time—for strength and not for drunkenness. ¹⁸Through indolence the rafters sag, and through slackness the house leaks. ¹⁹Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything. ²⁰Furthermore, in your bedchamber do not curse a king, and in your sleeping rooms do not curse a rich man, for a bird of the heavens will carry the sound and the winged creature will make the matter known.

10:8 This relates two "unexpected consequences" to one's actions:

1. A person who digs a pit to capture an animal (or person) will be captured by it (cf. Prov. 26:27).

2. A person breaks through a wall to escape, but in doing so is bitten by a snake hiding there (cf. Amos 5:19).

It must be admitted that the above interpretation assumes a negative attitude on the part of the worker, which is not easily demonstrated from the text itself. It is possible, however, that the results described are merely accidental and unexpected (cf. Eccl. 10:9).

10:9 Human actions and words have unexpected consequences (cf. Prov. 26:27).

10:10-11 Humans can take actions (i.e. gain wisdom) that will help them live their lives easier and better!

The term "advantage" (BDB 452) carries significant theological weight, often referring to a lasting or eternal advantage (cf. Eccl. 1:3; 2:11; 3:9; 5:16). Here the focus is on this life.

10:12 There is a play on the term "mouth," "lips," and "swallow" (i.e., "consume"). What we say does make a difference (e.g., Eccl. 10:13,14; Prov. 10:32; 13:3; 18:21; Matt. 12:37).

SPECIAL TOPIC: HUMAN SPEECH

10:13 "the end of it is wicked madness" The NIDOTTE, vol. 1, p. 1040, asserts that this refers to an attitude of life that recognizes no moral law operating in the world. Therefore, this would be taking the metaphor "under the sun" as a life's motto. In our culture it is the idiom, "you only go around once in life, so get all the gusto you can." Ecclesiastes addresses this very attitude (cf. Eccl. 3:17; 9:11; 12:14).

10:14 "No man knows what will happen, and who can tell him what will come after him" This is a recurrent theme (cf. Eccl. 3:22; 6:12; 7:14; 8:7; 10:14). The future is hidden, even from wisdom! Wisdom is far better than foolishness (cf. Eccl. 10:15), but it is limited by this fallen period of human history!

10:15 There are several ways to view this verse:

1. work makes a fool tired (i.e., instead of happy)

2. fools do not like work (i.e., they are lazy)

3. fools cannot find the path to the city (i.e., God's wisdom, cf. Eccl. 10:2-3)

10:16-17 "Woe" This interjection (BDB 33 III), often translated "alas," is found only twice in the OT, both in Ecclesiastes (cf. Eccl. 4:10; 10:16), but often in rabbinical literature.

There are two reasons for the woe:

1. a young, inexperienced ruler

2. drunken, worldly-minded leadership

It is surprising that "young" (BDB 654, lit. "child") is contrasted with "noble" (BDB 359). Possibly this is related to Eccl. 10:7 (i.e., slave acting like a prince) or to 4:13-16, a seeming historical example.

10:17

NASB, NKJV"blessed"
NRSV, NJB"happy"
TEV"fortunate"

This term (BDB 80, e.g., Ps. 32:2; 84:5,12; 119:1; Prov. 3:13; 8:34; 28:14) is the literary opposite of "woe," (Eccl. 10:16). In Psalms it denotes the blessing of being the covenant people of YHWH.

▣ "At the appropriate time" This concept of a divinely appropriate time was first introduced in Eccl. 3:1-11,17; 7:17; 8:5,6,9; 9:8,11,12(twice); 10:17 (esp. 3:11).

▣ "for strength" Food is for activity, not for inactivity (drunkenness, see Special Topic at Eccl. 2:3). We eat to live; we do not live to eat!! One who controls the base appetite to eat probably can control other areas where self takes control. Self discipline is crucial in a leader!

10:18 This seems to be an unrelated saying (cf. TEV. NJB), which chastises inactivity (cf. Prov. 24:30-34). It may be related to characteristics of leaders (cf. NKJV, NRSV). The words are rare (i.e., "rafters," BDB 900) and point toward a cultural proverb.

10:19 This verse, like Eccl. 10:20, seems to relate to Eccl. 10:16-17 (cf. NRSV).

NASB"money is the answer to everything"
NKJV"money answers every thing"
NRSV"money melts every need"
TEV"you can't have either without money"
NJB"money has an answer for everything"

Ths phrase is not meant to be a negative attack on money. Food (i.e., "bread") and drink (i.e., "wine") are seen as gifts from God, so too, the means to buy them. It is possible that the verb (BDB 772 I, KB 851, Qal imperfect) is meant to be understood as in Eccl. 5:20 ("the other use of this verb in Ecclesiastes), "keep him occupied." In this sense money allows "feasts," "parties," "social occasions" for all to keep their minds off (1) the vanity of all things and (2) the mysteries of God's activities.

10:20 The verb "curse" (BDB 886, KB 1103, used twice) is a Piel imperfect used in a jussive sense.

It is hard to keep reckless words a secret (cf. Luke 12:3)! Those who hear these outbursts often use them for self interest (i.e., tell the king in order to gain favor).

Ecclesiastes 11

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Cast Your Bread on the Waters	The Value of Diligence	Sayings About the Future and Its Uncertainty	What A Wise Person Does	Wisdom and Folly (9:13-11:6)
11:1-6	11:1-8 (1-2)	11:1-6 (1-4)	11:1-2	11:1-6
	(3-4)		11:3-6
	(5-6)	(5)
		(6)
		Conclusion (11:7-12:8)		Old Age (11:7-12:8)
11:7-10	(7-8)	11:7	11:7-8	11:7-8
	Seek God in Early Life (11:9-12:8)	11:8	Advice to Young People (11:9-12:9)
	11:9-10	11:9	11:9	11:9-10
		11:10	11:10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Notice that several translations think the last literary unit (i.e., before several brief concluding statements) begins in chapter 11.

1. 11:9-12:8 (NKJV, TEV)

2. 11:7-12:8-9 (NRSV, NJB)

B. There are several commands in this chapter:

1. "cast," Eccl. 11:1, BDB 1018; KB 1511, Piel imperative

2. "divide," Eccl. 11:2, BDB 678, KB 733, Qal imperative

3. "sow," Eccl. 11:6, BDB 281, KB 282, Qal imperative

4. "be idle" (lit. "rest"), Eccl. 11:6, BDB 628, KB 679, Hiphil jussive

5. "let him rejoice," Eccl. 11:8, BDB 970, KB 1333, Qal imperfect but used in a jussive sense

6. "let him remember," Eccl. 11:8, BDB 269, KB 269, Qal imperfect but used in a jussive sense

7. "rejoice," v, 9, BDB 970, KB 1333, Qal imperative

8. "let your heart be pleasant" (lit. "do good"), Eccl. 11:9, BDB 405, KB 408, Hiphil imperfect used in a jussive sense

9. "follow" (lit. "walk"), Eccl. 11:9, BDB 229, KB 246, Piel imperative

10. "know," Eccl. 11:9, BDB 393, KB 390, Qal imperative

11. "remove," Eccl. 11:10, BDB 693, KB 747, Hiphil imperative

12. "put away," Eccl. 11:10, BDB 716, KB 778, Hiphil imperative

13. "remember," 12:1, BDB 269, KB 269, Qal imperative

C. This paragraph (or stanza depending on the genre, cf. NKJV, NJB), Eccl. 11:1-6, uses agriculture and rural imagery to communicate wisdom teachings.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 11:1-5
¹Cast your bread on the surface of the waters, for you will find it after many days. ²Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth. ³If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies. ⁴He who watches the wind will not sow and he who looks at the clouds will not reap. ⁵Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things.

11:1 This is a recurrent proverb in the Bible relating to one's generosity (rabbinical sources) and God's gracious response (cf. Deut. 15:10; Prov. 11:24; 19:17; 22:9; Matt. 10:42; 2 Cor. 9:8; Gal. 6:9; Heb. 6:10).

11:2 "Divide your portion to seven" This either refers to (1) diversifying your wealth (NET Bible #5, p. 1143) or (2) more probably in context, helping many people (cf. Matt. 5:42; Luke 6:30).

11:2

NASB"misfortune"
NKJV"evil"
NRSV, NJB"disaster"
TEV"bad luck"

This is the term "evil" (BDB 949). See note at Eccl. 2:17 ("grievous"). It is coming! Act while you can (Eccl. 11:4,6). Give while you can (Eccl. 11:1-2). Enjoy while you can (Eccl. 11:7-8).

11:3 Humans experience, but cannot predict or control, the events of their lives (a recurrent theme in Ecclesiastes), but we can share our wealth in good times and when the dark days come, others will share with us.

11:4 At first, this verse of two parallel statements implies a warning against inactivity (i.e., referring to giving from Eccl. 11:1-2). However, I prefer the interpretation of the UBS Handbook For Translators, p. 398, which asserts that it is not inactivity (cf. TEV, REB), but timely activity, that is being advocated.

1. Farmers do not sow in a strong wind.

2. Farmers wait until the wind direction denotes rain, not hot desert winds.

3. Farmers sow during rainy periods, but reap during rainless periods.

When one is happy and successful, then give to others. If you wait the dark days may come when you cannot give.

11:5

NASB, NKJV,
NJB, LXX"wind"
REB,
VULGATE"spirit"
NRSV, JPSOA"breath"
TEV"life"

Some translations take "wind" (BDB 924) as "spirit" or "breath," thereby connecting the two lines and relating them both to prenatal activity (cf. KJV, NRSV, TEV, REB, JPSOA, NAB). The interpretive question is, "Is there one illustration of mankind's inability to know, or are there two illustrations in Eccl. 11:5?"

The big issue is that in some areas (i.e., planting and harvesting times) humans can learn by observation and tradition, but in other areas (mysteries of nature and mysteries of God's activities) humans cannot know. Wisdom, though good, helpful, and desirable, cannot solve all of life's unknowns!

▣ "how bones are formed in the womb" See one view expressed in Ps. 139:13-16.

▣ "so you do not know the activity of God" This has been a common theme (cf. Eccl. 1:13; 3:10,11; 8:17). God and His works and ways cannot be completely known by fallen mankind, but we can trust Him because of what we do know!

NASB"all things"
NKJV"all things"
NRSV, TEV"everything"
NJB"all"

This is an idiom for the entire creation (cf. Ps. 103:19; 119:91; Jer. 10:16).

NIDOTTE, vol. 1, p. 730, lists several other phrases that are used to designate the entire creation:

1. heaven and earth (e.g., Gen. 1:1; Ps. 115:15; 121:2; Prov. 3:19-20

2. "the heavens and the earth, the sea, and all that is in them" (e.g., Ps. 24:1-2; 50:12; 89:11; Jer. 51:48; 1 Cor. 10:26

3. in heaven above or on the earth beneath or in the water under the earth (e.g., Exod. 20:4; Ps. 135:6)

11:6 "sow" Sow (used metaphorically of giving) with confidence and leave the results to God (cf. 2 Cor. 9:6). Verses 5 and 6 are connected by the word "know" (BDB 393, KB 390, Qal active participle).

▣ "succeed" This Hebrew verb (BDB 506, KB 503, Qal imperfect) is found only here and in Eccl. 10:10 (Hiphil infinitive construct). The noun is found only in Ecclesiastes as well (cf. Eccl. 2:21; 4:4; 5:10), meaning "skill," "success," or "profit." Success is uncertain. It may come (i.e., Eccl. 11:7-8) and it may not (i.e., Eccl. 11:8b). When it does, act (i.e., share).

NASB (UPDATED) TEXT: ECCLESIASTES 11:6
⁶Sow your seed in the morning and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good.

NASB (UPDATED) TEXT: ECCLESIASTES 11:7-8
⁷The light is pleasant, and it is good for the eyes to see the sun. ⁸Indeed, if a man should live many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many. Everything that is to come will be futility.

11:7 "light is pleasant" This is metaphorical for the enjoyment of life (cf. Eccl. 2:24-26; 3:12,13,22; 5:18; 8:15).

11:8 This verse seems to relate to Eccl. 11:1-6. Share your wealth and influence while you can because dark days come into every life, and in those days others will share with you.

Live life fully every day. One does not know how many of them will be good and bright!

NASB (UPDATED) TEXT: ECCLESIASTES 11:9-10
⁹Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things. ¹⁰So, remove grief and anger from your heart and put away pain from your body, because childhood and the prime of life are fleeting.

11:9 At this point in the context, Qoheleth begins to talk about the different opportunities and problems that regularly occur during the different stages of life (11:9-12:7).

1. childhood

2. youth

3. young adult

4. old age

▣ "follow the impulses of your heart" This advice does not refer to evil, but to the natural human instincts of young people:

1. be with friends

2. enjoy life at social events

3. desire a family and children

4. find one's vocation

▣ "Yet know that God will bring you to judgment" We are responsible for our acts (cf. Eccl. 3:17; 12:1; 14; Matthew 25-26; Rom. 2:16; 14:10; 2 Cor. 5:10; Gal. 6:7; Revelation 20)!

11:10

NASB"vexation"
NKJV"sorrow"
NRSV"anxiety"
TEV"worry"
NJB"indignation"

This term (noun, BDB 495, verb, BDB 494) has several possible connotations:

1. anger of men, 7:9

2. anger of God

3. grief, 1:18; 2:23; 5:16

4. sorrow, 7:3

This verse could fit with #3 or #4. Life is hard; enjoy it when, where and while you can!

▣ "the prime of life" This is possibly related to the concept, "days of black hair" (BDB 1007), which is the same basic root as "dawn" (BDB 1007). Youth, as all things, will pass away (lit. "vanity," BDB 210 I, in the sense of fleeting or meaningless).

NASB"fleeting"
NKJV, NRSV"vanity"
NJB"futile"

This is the term "breath" (BDB 210 I), used in the sense of "fleeting" (cf. Eccl. 6:12; 7:15; 9:9; Job 7:16; Ps. 39:5,11; 62:9; 78:33; 144:4).

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