There are many problems for the interpreter in this text. Generally speaking we can appreciate the importance of bread and wine to Qoheleth’s theme of enjoying life, as well as its more direct connection with verses 16-17 and the right and wrong uses of food and wine.

Bread is made for laughter: this clause begins with a construction indicating purpose. Literally it means “for pleasure” or “for laughter” (see comments on this verb in 2.2). Following this is a participle construction in which the verb made for can be rendered as the active form “they make.” The passive form is appropriate in many languages but need not be used in those languages that prefer active forms. The object of the clause is the noun Bread (see comments on 9.7, 11). The meaning is more general than the bread we bake, and can be better rendered as “food.” Good News Translation uses “Feasting,” while New English Bible uses a more literary form, “the table,” meaning the food placed on the table. Jerusalem Bible simply says “meals.” The point is clear: the quotation says that food is made or prepared so that we may enjoy it.

We note in passing that New Jerusalem Bible does not take this view. They take the subject of “making” to be the same as that in verse 16 (foolish princes) and thus interpret this first clause negatively: “They make a banquet for revelry.” The two clauses that follow are then somewhat ironic. However, this interpretation is certainly problematic. The pronoun form (or, suffix) “they” and the noun it refers back to would be separated by two entire verses—verses where other masculine plural subjects also play a role. Another view is that this pronoun could, for example, refer to the wise princes in verse 17. Because the link between verses 16 and 19 or between 17 and 19 is debatable, it is wiser to use a general pronoun “they” or “one,” or, following Revised Standard Version, a passive with no agent. Likewise the positive note of the following lines argues against a negative interpretation of laughter and Bread in this context.

And wine gladdens life: on wine see comments on 2.3. Qoheleth says wine “rejoices” our life, which is to say, it brings enjoyment and pleasure into it. Life in Hebrew carries two possible senses: “life” in the sense of our human existence, and “living” as opposed to being dead (compare 9.4). The idea here is similar to that in the first part of the verse: wine can add to our enjoyment of life, as in 9.7.

In both the above examples it is taken for granted that the two elements of food and wine are to be enjoyed in moderation, or appropriately, and that overindulgence is bad. Abuse of either food or wine is a certain sign of the fool.

For translation of the first part of this verse, we may say:

• We prepare food to give us pleasure, and wine makes life pleasant.

• A good meal gives us much pleasure, and a glass of wine brings happiness into our lives.

• Eating a good meal gives us joy, and wine adds enjoyment to life.

And money answers everything: this is the clause that has bothered commentators and translators the most. The meaning of money is clear enough; the noun carries the definite article in Hebrew, possibly in order to draw greater attention to it. The major problem is how to understand the verb answers. The meaning of the word everything also poses some problems. We could interpret answers as having a figurative meaning here, as many versions have done, including Revised Standard Version. Jerusalem Bible has “money is the answer to everything.” New Jerusalem Bible suggests “money answers every need.” But given the many meanings that this verb can have in Hebrew, we need to consider other possibilities. In this context it may rather mean “provide”; money provides the things we have been talking about, namely, food and wine. We have seen elsewhere (7.18) that the word everything may also be rendered “all,” or “both.” Many versions see a more general reference (New Jerusalem Bible “… answers every need”), but we assume it points back to the two elements of food and wine, so we can name those elements, or simply say “both.” Good News Translation adopts this interpretation, but states it in negative form: “but you can’t have either without money.” Still a third possibility comes from Fox, who suggests that here the Hebrew root means “occupy” or “keep busy.” In this view “all” would have to mean “people,” possibly both the wise and foolish princes. Thus “money keeps everyone occupied.” This use would parallel the use of the same verb in 5.20, where God “keeps everyone occupied” with joy.

The last two interpretations make more sense than the Revised Standard Version rendering, so we suggest adopting one or the other. If we see the meaning of the verb as “provide,” we can say “money provides for them both [food and wine],” or “money enables us to have them both.” Alternatively we can adopt the meaning “and money keeps everyone busy.” Either seems to fit the context here. If the translator wishes, we can include a footnote, stating that the interpretation of the verb is difficult and noting the various possibilities.

This clause begins with a conjunction, which Revised Standard Version translates as and. Jerusalem Bible leaves it untranslated, while New International Version and Good News Translation take it to be contrastive, showing the superiority of money over food and wine. New International Version gives “A feast is made for laughter and wine makes life merry, but money is the answer for everything.” Our translation of the conjunction will certainly depend on the interpretation of the clause as a whole. If we take “all” to be food and wine, this contrastive rendering seems quite appropriate.

In summary, although there are numerous problems with the verse, the meaning seems clear enough: if we don’t have enough money for food and wine, then life lacks some of its basic pleasures.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Ecclesiates. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .