Ecclesiastes 6:10-12:14
New American Bible (Revised Edition)
II. Qoheleth’s Conclusions
10 Whatever is, was long ago given its name, and human nature is known; mortals cannot contend in judgment with One who is stronger.[a] 11 For the more words, the more vanity; what profit is there for anyone? 12 (A)For who knows what is good for mortals in life, the limited days of their vain life, spent like a shadow? Because who can tell them what will come afterward under the sun?(B)
A. No One Can Find Out the Best Way of Acting
Chapter 7
Critique of Sages on the Day of Adversity
1 A good name is better than good ointment,[b]
and the day of death than the day of birth.(C)
2 It is better to go to the house of mourning
than to the house of feasting,
For that is the end of every mortal,
and the living should take it to heart.(D)
3 Sorrow is better than laughter;
when the face is sad, the heart grows wise.
4 The heart of the wise is in the house of mourning,
but the heart of fools is in the house of merriment.
5 It is better to listen to the rebuke of the wise
than to listen to the song of fools;
6 For as the crackling of thorns under a pot,
so is the fool’s laughter.
This also is vanity.
7 Extortion can make a fool out of the wise,
and a bribe corrupts the heart.
8 Better is the end of a thing than its beginning;
better is a patient spirit than a lofty one.
9 Do not let anger upset your spirit,
for anger lodges in the bosom of a fool.
10 Do not say: How is it that former times were better than these? For it is not out of wisdom that you ask about this.
11 Wisdom is as good as an inheritance
and profitable to those who see the sun.
12 [c]For the protection of wisdom is as the protection of money; and knowledge is profitable because wisdom gives life to those who possess it.
13 Consider the work of God. Who can make straight what God has made crooked?(E) 14 On a good day enjoy good things, and on an evil day consider: Both the one and the other God has made, so that no one may find the least fault with him.
Critique of Sages on Justice and Wickedness. 15 [d]I have seen all manner of things in my vain days: the just perishing in their justice, and the wicked living long in their wickedness. 16 “Be not just to excess, and be not overwise. Why work your own ruin? 17 Be not wicked to excess, and be not foolish. Why should you die before your time?” 18 It is good to hold to this rule, and not to let that one go; but the one who fears God will succeed with both.
19 Wisdom is a better defense for the wise than ten princes in the city, 20 (F)yet there is no one on earth so just as to do good and never sin. 21 Do not give your heart to every word that is spoken; you may hear your servant cursing you, 22 for your heart knows that you have many times cursed others.
23 All these things I probed in wisdom. I said, “I will acquire wisdom”; but it was far beyond me. 24 What exists is far-reaching; it is deep, very deep:[e] Who can find it out? 25 [f](G)I turned my heart toward knowledge; I sought and pursued wisdom and its design, and I recognized that wickedness is foolishness and folly is madness.
Critique of Advice on Women. 26 (H)More bitter than death I find the woman[g] who is a hunter’s trap, whose heart is a snare, whose hands are prison bonds. The one who pleases God will be delivered from her, but the one who displeases will be entrapped by her. 27 See, this have I found, says Qoheleth, adding one to one to find the sum. 28 What my soul still seeks and has yet to find is this: “One man out of a thousand have I found, but a woman among them all I have not found.” 29 But this alone I have found: God made humankind honest, but they have pursued many designs.
Chapter 8
Critique of Advice to Heed Authority
1 [h]Who is like the wise person,
and who knows the explanation of things?
Wisdom illumines the face
and transforms a grim countenance.
2 Observe the command of the king, in view of your oath to God. 3 Be not hasty to withdraw from the king; do not persist in an unpleasant situation, for he does whatever he pleases. 4 His word is sovereign, and who can say to him, “What are you doing?”
5 [i](I)“Whoever observes a command knows no harm, and the wise heart knows times and judgments.” 6 (J)Yes, there is a time and a judgment for everything. But it is a great evil for mortals 7 (K)that they are ignorant of what is to come; for who will make known to them how it will be? 8 No one is master of the breath of life so as to retain it, and none has mastery of the day of death. There is no exemption in wartime, nor does wickedness deliver those who practice it. 9 All these things I saw and I applied my heart to every work that is done under the sun, while one person tyrannizes over another for harm.
The Problem of Retribution. 10 Meanwhile I saw the wicked buried. They would come and go from the holy place. But those were forgotten in the city who had acted justly. This also is vanity.[j] 11 Because the sentence against an evil deed is not promptly executed, the human heart is filled with the desire to commit evil— 12 [k]because the sinner does evil a hundred times and survives. Though indeed I know that it shall be well with those who fear God, for their reverence toward him; 13 and that it shall not be well with the wicked, who shall not prolong their shadowy days, for their lack of reverence toward God.
14 This is a vanity that occurs on earth: There are those who are just but are treated as though they had done evil, and those who are wicked but are treated as though they had done justly. This, too, I say is vanity. 15 (L)Therefore I praised joy, because there is nothing better for mortals under the sun than to eat and to drink and to be joyful; this will accompany them in their toil through the limited days of life God gives them under the sun.
16 I applied my heart to know wisdom and to see the business that is done on earth, though neither by day nor by night do one’s eyes see sleep, 17 (M)and I saw all the work of God: No mortal can find out the work that is done under the sun. However much mortals may toil in searching, no one finds it out; and even if the wise claim to know, they are unable to find it out.
B. No One Knows the Future
Chapter 9
1 All this I have kept in my heart and all this I examined: The just, the wise, and their deeds are in the hand of God. Love from hatred[l] mortals cannot tell; both are before them. 2 (N)Everything is the same for everybody: the same lot for the just and the wicked, for the good, for the clean and the unclean, for the one who offers sacrifice and the one who does not. As it is for the good, so it is for the sinner; as it is for the one who takes an oath, so it is for the one who fears an oath. 3 Among all the things that are done under the sun, this is the worst, that there is one lot for all. Hence the hearts of human beings are filled with evil, and madness is in their hearts during life; and afterward—to the dead!
4 For whoever is chosen among all the living has hope: “A live dog[m] is better off than a dead lion.” 5 (O)For the living know that they are to die, but the dead no longer know anything. There is no further recompense for them, because all memory of them is lost. 6 For them, love and hatred and rivalry have long since perished. Never again will they have part in anything that is done under the sun.
7 (P)Go, eat your bread[n] with joy and drink your wine with a merry heart, because it is now that God favors your works. 8 At all times let your garments be white, and spare not the perfume for your head. 9 Enjoy life with the wife you love, all the days of the vain life granted you under the sun. This is your lot in life, for the toil of your labors under the sun. 10 Anything you can turn your hand to, do with what power you have; for there will be no work, no planning, no knowledge, no wisdom in Sheol where you are going.
The Time of Misfortune Is Not Known. 11 Again I saw under the sun that the race is not won by the swift, nor the battle by the valiant, nor a livelihood by the wise, nor riches by the shrewd, nor favor by the experts; for a time of misfortune comes to all alike. 12 Human beings no more know their own time than fish taken in the fatal net or birds trapped in the snare; like these, mortals are caught when an evil time suddenly falls upon them.
The Uncertain Future and the Sages. 13 On the other hand I saw this wise deed under the sun, which I thought magnificent. 14 Against a small city with few inhabitants advanced a mighty king, who surrounded it and threw up great siegeworks about it. 15 But in the city lived a man who, though poor, was wise, and he delivered it through his wisdom. Yet no one remembered this poor man. 16 (Q)Though I had said, “Wisdom is better than force,” yet the wisdom of the poor man is despised and his words go unheeded.
17 The quiet words of the wise are better heeded
than the shout of a ruler of fools.
18 Wisdom is better than weapons of war,
but one bungler destroys much good.
Chapter 10
1 Dead flies corrupt and spoil the perfumer’s oil;
more weighty than wisdom or wealth is a little folly![o]
2 The wise heart turns to the right;
the foolish heart to the left.[p]
3 Even when walking in the street the fool, lacking understanding, calls everyone a fool.[q]
4 Should the anger of a ruler burst upon you, do not yield your place; for calmness[r] abates great offenses.
5 I have seen under the sun another evil, like a mistake that proceeds from a tyrant: 6 a fool put in high position, while the great and the rich sit in lowly places. 7 I have seen slaves on horseback, while princes[s] went on foot like slaves.
8 Whoever digs a pit may fall into it,(R)
and whoever breaks through a wall, a snake may bite.
9 Whoever quarries stones may be hurt by them,
and whoever chops wood[t] is in danger from it.
10 If the ax becomes dull, and the blade is not sharpened, then effort must be increased. But the advantage of wisdom is success.
11 If the snake bites before it is charmed,
then there is no advantage in a charmer.[u]
12 Words from the mouth of the wise win favor,
but the lips of fools consume them.
13 (S)The beginning of their words is folly,
and the end of their talk is utter madness;
14 yet fools multiply words.
No one knows what is to come,
for who can tell anyone what will be?(T)
15 The toil of fools wearies them,
so they do not know even the way to town.
No One Knows What Evil Will Come
16 Woe to you, O land, whose king is a youth,[v]
and whose princes feast in the morning!
17 Happy are you, O land, whose king is of noble birth,
and whose princes dine at the right time—
for vigor[w] and not in drinking bouts.
18 Because of laziness, the rafters sag;
when hands are slack, the house leaks.
19 A feast is made for merriment
and wine gives joy to the living,
but money answers[x] for everything.
20 Even in your thoughts do not curse the king,
nor in the privacy of your bedroom curse the rich;
For the birds of the air may carry your voice,
a winged creature[y] may tell what you say.
Chapter 11
1 [z]Send forth your bread upon the face of the waters;
after a long time you may find it again.
2 Make seven, or even eight portions;
you know not what misfortune may come upon the earth.
No One Knows What Good Will Come
3 [aa]When the clouds are full,
they pour out rain upon the earth.
Whether a tree falls to the south or to the north,
wherever it falls, there shall it lie.
4 One who pays heed to the wind will never sow,
and one who watches the clouds will never reap.
5 Just as you do not know how the life breath
enters the human frame in the mother’s womb,
So you do not know the work of God,
who is working in everything.(U)
6 In the morning sow your seed,
and at evening do not let your hand be idle:
For you do not know which of the two will be successful,
or whether both alike will turn out well.
Poem on Youth and Old Age. 7 [ab]Light is sweet! and it is pleasant for the eyes to see the sun. 8 However many years mortals may live, let them, as they enjoy them all, remember that the days of darkness will be many. All that is to come is vanity.
9 Rejoice, O youth, while you are young
and let your heart be glad in the days of your youth.
Follow the ways of your heart,
the vision of your eyes;
Yet understand regarding all this
that God will bring you to judgment.
10 Banish misery from your heart
and remove pain from your body,
for youth and black hair are fleeting.[ac]
Chapter 12
1 [ad]Remember your Creator in the days of your youth,
before the evil days come
And the years approach of which you will say,
“I have no pleasure in them”;
2 Before the sun is darkened
and the light and the moon and the stars
and the clouds return after the rain;
3 [ae]When the guardians of the house tremble,
and the strong men are bent;
When the women who grind are idle because they are few,
and those who look through the windows grow blind;
4 When the doors to the street are shut,
and the sound of the mill is low;
When one rises at the call of a bird,
and all the daughters of song are quiet;
5 When one is afraid of heights,
and perils in the street;
When the almond tree blooms,
and the locust grows sluggish
and the caper berry is without effect,
Because mortals go to their lasting home,
and mourners go about the streets;
6 [af]Before the silver cord is snapped
and the golden bowl is broken,
And the pitcher is shattered at the spring,
and the pulley is broken at the well,
7 And the dust returns to the earth as it once was,
and the life breath returns to God who gave it.[ag](V)
8 Vanity of vanities, says Qoheleth,
all things are vanity!(W)
Epilogue. 9 [ah]Besides being wise, Qoheleth taught the people knowledge, and weighed, scrutinized and arranged many proverbs. 10 Qoheleth sought to find appropriate sayings, and to write down true sayings with precision. 11 The sayings of the wise are like goads; like fixed spikes are the collected sayings given by one shepherd.[ai] 12 (X)As to more than these,[aj] my son, beware. Of the making of many books there is no end, and in much study there is weariness for the flesh.
13 [ak](Y)The last word, when all is heard: Fear God and keep his commandments, for this concerns all humankind; 14 (Z)because God will bring to judgment every work, with all its hidden qualities, whether good or bad.
Footnotes
- 6:10–11 One who is stronger is, of course, God. The more vanity: contending with God is futile.
- 7:1 Ointment: a good name can be affirmed only with death, when one is normally anointed. The author dialogues in this section (vv. 1–14) with traditional wisdom, alternately affirming or countering its assertions. The real value of traditional wisdom lies in its ability to provoke one to thought and reflection, and not to absolve one from such activity.
- 7:12 St. Jerome’s translation of v. 12b gives an edge to wisdom over money: “But learning and wisdom excel in this, that they bestow life on the one who possesses them.”
- 7:15–24 The author continues both to affirm and to counter traditional wisdom. He affirms a certain validity to wisdom, but challenges complacency and mindless optimism. His sense of life’s uncertainty and insecurity finds expression, for example, in the irony evident when v. 16 is read in the light of vv. 20–24: How can one be “excessively” just or wise, when justice and wisdom may be out of reach to begin with? The only sure thing is to “fear God” (v. 18).
- 7:24 Far-reaching…deep: the spatial metaphor here emphasizes wisdom’s inaccessibility, a frequent theme in wisdom literature; cf. Jb 28; Prv 30:1–4; Sir 24:28–29; Bar 3:14–23.
- 7:25–29 The emphasis is on the devious designs of human beings in general, reflecting the viewpoint of Genesis.
- 7:26 More bitter than death…the woman: warnings against the scheming, adulterous woman are common in ancient wisdom (e.g., Prv 2:16–19, etc.).
- 8:1–4 The author continues to quote traditional wisdom but then to counter and qualify it. He concedes wisdom’s advantages (v. 1), but then describes the subservience and sometimes demeaning demands required of the sage in the court of the king (vv. 2–4).
- 8:5–9 The wise exhibit keen insight about human nature and the course of events (vv. 5–6a). Yet their knowledge and wisdom confront certain limits, such as the mystery of evil and the time and inevitability of death (vv. 6b–9).
- 8:10 This difficult verse seems to contrast the wicked, who die enjoying a good reputation as pious individuals, and the just, who are quietly forgotten.
- 8:12–17 The author admits that traditional wisdom affirms the long life and success of the just and the short unhappy life of the wicked (vv. 12b–13). But he points out clear exceptions: the wicked who live long, and the just who suffer for no apparent reason (v. 14). His puzzlement and frustration prompt a twofold response: acceptance of whatever joy God chooses to give each day, and honest acknowledgment that no one can discover “the work of God” (cf. 3:11; 7:13; 11:5).
- 9:1–3 Love from hatred…everything is the same: God seems to bestow divine favor or disfavor (love or hatred) indiscriminately on the just and wicked alike. More ominously, the arbitrariness and inevitability of death and adversity confront every human being, whether good or bad.
- 9:4–6 A live dog…no further recompense: human reason and experience persuaded Qoheleth that death with its finality and annihilating power cruelly negates the supreme value—life, and with it, all possibilities (cf. v. 10). Faith in eternal life has its foundation only in hope and trust in God’s promise and in God’s love.
- 9:7–10 Go, eat your bread…enjoy life: the author confesses his inability to imprison God in a fixed and predictable way of acting. Thus he ponders a practical and pragmatic solution: Seize whatever opportunity one has to find joy, if God grants it.
- 10:1 Dead flies…a little folly: wisdom is vulnerable to even the smallest amount of folly. The collection of proverbs and sayings in chaps. 10 and 11 demonstrates the author’s sharp insight and strengthens his credentials as a sage. It thus adds weight to his critique of the wisdom tradition’s tendencies to self-assurance and naive optimism.
- 10:2 Right…left: the right hand is identified with power, moral goodness, favor; the left hand with ineptness and bad luck.
- 10:3 Calls everyone a fool: or, “tells everyone that he (himself) is a fool.”
- 10:4 Calmness: a frequent motif of wisdom; silence and reserve characterize the wise, while boisterousness and impetuosity identify the fool.
- 10:6–7 A fool…the rich…slaves…princes: another wisdom motif: astonishment at the reversal of the usual order in the world and in human affairs.
- 10:8–9 A pit…a wall…stones…wood: popular sayings reflecting the need for caution and alertness against the unexpected. Snakes could find a home in the stone walls of ancient Palestine; cf. Am 5:19.
- 10:10–11 Ax…success…snake…charmer: possession of the proper skill (a form of “wisdom”) can ensure success, as in the case of a sharpened ax; but one must use it before it is too late (v. 11). Cf. Sir 12:13.
- 10:16 A youth: thus too young and inexperienced to govern effectively. Feast in the morning: either concluding a whole night of revelry or beginning a new round of merrymaking.
- 10:17 For vigor: or, “with self-control, restraint.”
- 10:19 Money answers: a stark reminder that such a life requires money. It could also be an affirmation of the power of wealth: “Money conquers all.”
- 10:20 Birds of the air…winged creature: a common motif in ancient literature, and a vivid reminder of the need for caution in dealing with the rich and powerful.
- 11:1–2 These two sayings can be understood against a commercial background. They acknowledge the uncertainty and risk such activity involves. At the same time they encourage action and a spirit of adventure. The first (v. 1) speaks of trade and overseas investment: Export your grain (“bread”) to foreign markets and you may be surprised at the substantial profits. The second (v. 2) encourages diversification of investment (seven, or even eight shipments of grain) to insure against heavy losses.
- 11:3–6 Verses 3, 4, and 6 expand on the theme of uncertainty and human inability to assess accurately every situation. Verse 4, however, comments on the disadvantages of too much caution: Only those willing to risk will enjoy success. But only the Creator knows the mystery of the “work of God” (v. 5).
- 11:7–10 The concluding part of the book opens with a final bittersweet homage to life and an enthusiastic encouragement to rejoice in its gifts while they are within grasp.
- 11:10 Fleeting: lit., “vanity.”
- 12:1–7 The homage to life of 11:7–10 is deliberately balanced by the sombre yet shimmering radiance of this poem on old age and death. The poem’s enigmatic imagery has often been interpreted allegorically, especially in vv. 3–5. Above all it seeks to evoke an atmosphere as well as an attitude toward death and old age.
- 12:3–5 An allegorical reading of these verses sees references to the human body—“guardians”: the arms; “strong men”: the legs; “women who grind”: the teeth; “those who look”: the eyes; “the doors”: the lips; “daughters of song”: the voice; “the almond tree blooms”: resembling the white hair of old age; “the locust…sluggish”: the stiffness in movement of the aged; “the caper berry”: a stimulant for appetite.
- 12:6 The golden bowl suspended by the silver cord is a symbol of life; the snapping of the cord and the breaking of the bowl, a symbol of death. The pitcher…the pulley: another pair of metaphors for life and its ending.
- 12:7 Death is portrayed in terms of the description of creation in Gn 2:7; the body corrupts in the grave, and the life breath (lit., “spirit”), or gift of life, returns to God who had breathed upon what he had formed.
- 12:9 A disciple briefly describes and praises the master’s skill and reputation as a sage.
- 12:11 One shepherd: perhaps referring to the book’s author, who gathers or “shepherds” together its contents. God could also be “the one shepherd,” the ultimate depository and source of true wisdom.
- 12:12 As to more than these: the words seem to refer to the writings of Ecclesiastes and other sages. They are adequate and sufficient; any more involves exhaustive labor.
- 12:13–14 These words reaffirm traditional wisdom doctrine such as fear of God and faithful obedience, perhaps lest some of the more extreme statements of the author be misunderstood. Although the epilogue has been interpreted as a criticism of the book’s author, it is really a summary that betrays the unruffled spirit of later sages, who were not shocked by Qoheleth’s statements. They honored him as a hakam or sage (v. 9), even as they preserved his statements about the futility of life (v. 8), and the mystery of divine judgment (8:17; 11:5).
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.