This verse is extremely difficult for interpreters and translators alike. The first part of the verse consists of a number of nouns and noun phrases that show a clear link to verse 3, but whose relationship to each other and to the rest of the verse is unclear.

Before examining the different parts of the verse, we need to determine the role of this verse in this section. This is the final verse of a passage dealing with how to worship God. In 5.1-7 Qoheleth gives advice on how to enter God’s presence and how to make and carry out vows. He contrasts two sorts of behavior. The fool is quick to make promises that he cannot carry out. The wise person, on the other hand, thinks before he speaks and is quick to carry out his promises. This verse gives his final advice: [you] fear God!

For when dreams increase, empty words grow many: as noted above, this verse opens with a cluster of nouns and noun phrases that do not make much sense. The text says literally “in a multitude of dreams and hevel [plural] and many words.” Revised Standard Version has rendered two of the noun phrases as verbal expressions: when dreams increase … words grow many. Revised Standard Version has also taken hevel as an adjective describing words, giving empty words.

We note three words that reappear from verse 3: dreams, words, and many. At least two versions, New English Bible and New American Bible, have omitted this whole line, retaining only the second part, presumably because it is a repetition of verse 3. There is no textual basis for this omission, however. It is quite likely that Qoheleth is purposely repeating words from this section to emphasize his conclusion.

For as an introductory particle (ki) can point to a clause that expresses the motive for action, or it can serve as an emphatic “Indeed.” In view of the independence of the verse, we assume that we should render the particle as “Indeed.” Only if the verse provided a clear motive for the previous argument should we translate the opening particle as For.

When dreams increase, empty words grow many: rather than taking many as a verb, it is acceptable to translate “many dreams … many words.” As for hevel we have already seen that this word usually refers to a mystery, an ironic or frustrating situation, or something that is difficult to understand. Rather than translating it as empty, we prefer to speak of “ironies,” “enigmas,” or “questions.” For translation of the first part of the verse, then, we can say “Indeed, there are many dreams, ironies, and words….”

Next we need to determine how these words relate to the rest of the verse. If we consider the context of this passage, we see that we are dealing with worship, especially the fool’s behavior as he makes vows to God. Is this string of words part of a proverb Qoheleth is quoting? Or is he merely referring back to expressions he used in verse 3 and elsewhere? Whichever is the case, the translator is free to supply the context for these nouns and noun phrases by saying something like “Indeed, for the fool, vows are nothing more than so many dreams, questions, and words….”

But do you fear God: the initial ki introduces the contrast, pointing to what the wise person should do in opposition to the fool’s dreams and empty promises. That contrast is best shown by the conjunction but, not by something like Jerusalem Bible “Therefore.” Do you fear God is an imperative calling the reader to demonstrate wisdom by giving honor to God. The Revised Standard Version do you fear is no longer standard English; today we would normally say “you should…” or “you must…” (Good News Translation). Here, you can only refer to the person who is wise, so that can be made clear in translation. The relationship between honoring God and wisdom is clear from Pro 1.7, which describes honoring God as the first step toward being wise. Fear, when used of a person’s attitude to God, is a deep respect reflecting awe of what is sacred. It must always be expressed by appropriate conduct. Here the unspoken meaning is that vows should be fulfilled, or not made at all when they cannot be completed; otherwise God is not honored. We should avoid using a term for fear that has the sense of being afraid. Terms like “respect,” “honor,” or “worship” are acceptable.

Some texts replace God with the pronoun “you,” but no such change is called for.

With this final verse Qoheleth concludes his argument, again highlighting the wide gap between the fool and the wise person. The fool contents himself with dreams and many words. The wise person fears God.

Possibilities for translation are:

• Indeed for the fool, vows are only like dreams, enigmas, and words; but you, the wise, must show honor toward God.

• There are so many dreams, mysteries, and words, but [when you make a vow] you should respect God.

• Though dreams, mysteries, and words are many, you on the other hand should respect God.

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 .

Verse 8 contains another double “better” saying. Like verse 1 this seems to introduce a new subsection, which we can call “Advice on how to be wise.” Though it is not immediately obvious, this group of verses follows a logical pattern. After the introduction (verse 8), two negative exhortations follow (verses 9 and 10), each accompanied by an explanation. After this pair of statements there are two remarks about wisdom (verses 11 and 12). The two negative exhortations are then rounded out by two positive ones (verses 13 and 14). The subsection then ends with an important concluding remark: people cannot determine anything about their future.

For an outline of the structure of 7.8-14, see the general comments at the beginning of this chapter. We note several things about this subsection:
(1) There is continued use of explanatory clauses introduce by “for.”
(2) The discussion goes from being very practical (verses 8-10) to quite reflective (verses 11-14).
(3) Throughout verses 1-14 the word “good” plays a major role. Here we find it in verses 8 (2 times), 10, 11, 14 (2 times).
(4) Most important, we find the answer to the question of 6.12, “Who can tell him what will happen under the sun after he is gone?” The response is “Nobody can!”

While verse 8 serves as an introduction for the whole section, it is also very closely linked to verses 9 and 10. Along with the features noted above, this subunit is tied together by certain other keywords: “spirit” (verses 8b and 9); the root “head,” rendered in verse 8a as “beginning,” and in verse 10 as “former.” This forms a kind of chiastic pattern: head-spirit-spirit-head.

Though quite similar, the two double “better” sayings that make up this verse are not completely parallel from a grammatical point of view; the word “thing” or “matter” is not repeated in verse 8a, as is “spirit” in verse 8b. These proverbs appear to be saying two different things, but we can note a slight connection. To get to the “end” of a task you must be “patient.” And at the “beginning” of a project or task you are tempted to be overconfident (“proud”) about your ability and success.

Better is the end of a thing seems to suggest that finishing something has more value than beginning it. What Revised Standard Version translates as thing can also mean “word” or “matter.” Although some translations, like New American Bible, think it means “words” here (New American Bible “the end of a speech”), most use a more general translation (“matter,” “event”). Revised English Bible suggests “anything.” The term end sometimes suggests a time, “future” or “latter,” but here it seems to signal the conclusion of a series of actions.

It is possible to think of many situations or activities in which the conclusion is certainly better than the beginning, for the end marks the completion of a task. However, we can think of some activities where we feel almost sad that an activity has ended; it may lack the joy and anticipation felt when beginning a task. Lack of context makes it difficult to interpret Qoheleth’s saying precisely, but like so many wisdom sayings it is not intended to cover every possibility. Our translation should reflect the broad truth that very often completing a task is more significant than merely beginning it. Thus we can say “finishing a task” or “completing a project” in place of the end of a thing.

Than its beginning: in Hebrew beginning is from the same root word as “head” and, like “end,” may refer to time as well as location. The noun phrase its beginning can also be expressed as a verbal phrase such as “[than] beginning it.”

It is possible to express the meaning of Better more clearly in this saying. We can suggest how it is better by describing it as “more satisfying,” or “more rewarding.” These are our feelings when we complete something. Of course we could also feel relief if the task had been a difficult one, but the idea of satisfaction is able to include that as well. Again the translator will have to determine if it is better to be clearer by translating in a more natural way (“more satisfying”), or whether it is better to keep the unity of the passage by translating “better” everywhere in the same way.

Models for translation:

• It is better to finish a task than to begin it.

• Completing something is more satisfying than starting it.

The patient in spirit: patient is the Hebrew adjective “long” used in a metaphorical sense to describe a person’s “breath” or “spirit.” The term ruach “spirit” appears twice in this saying, as Qoheleth draws a contrast between two kinds of personalities. The term spirit in this setting describes the inner person, our nature or temper. In many cultures “spirit” refers only to that part of a person that leaves the body at death. In such a case the translator will need to use the term or phrase that refers to a person’s inner being, such as one’s “heart,” “liver” or “bile.” We can adopt the Good News Translation model and render spirit in the abstract as “patience,” but it is probably better to use a verbal expression, “one who is patient” or “one who has patience.”

This second saying contrasts the patient person with the proud in spirit; it considers the proud person to be inferior. The phrase, literally “tall [or, high] of spirit,” describes someone who is proud in Pro 16.18, and conveys only negative feelings about the person. This may be rendered as “pride,” “a haughty attitude,” or “a proud person.” New American Bible “the lofty spirit” could be misunderstood as being a positive value.

Some translations attempt to render part of the Hebrew play on words (“a long spirit … a high spirit”) by conserving the word “spirit.” New Jerusalem Bible speaks of “a patient spirit” being better than a “haughty spirit.” This can be quite effective, but in many languages it will be necessary to abandon the form to conserve the meaning.

Again the nature of “better” can be expressed more precisely as “more virtuous,” in which case pride, or the proud individual, has no virtue at all. Thus “patience is more a virtue than pride,” or “to be patient is a virtue; to be proud is not.” But here again a more precise translation will have to be weighed against conserving the “better” pattern characterizing this verse and this literary section as a whole. Jerusalem Bible, for example, and Revised English Bible highlight the structure and wording of the two proverbs:
Better the end of a matter than its beginning.
Better patience than pride.

Many versions indent these lines in a special way, suggesting that Qoheleth is quoting well-known sayings (see Jerusalem Bible or New Jerusalem Bible). We can also place them within quotation marks or introduce them with “It is said, …” as follows:

• It is said, “Completing something is better than beginning it,”
and “Being patient is better than being proud.”

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 .

On the structure and phrases that this verse shares with verse 12, see comments above. This second affirmation by Qoheleth is the mirror image of that in the last part of verse 12; it states negatively what was there expressed in positive terms.

But can also be translated as “on the other hand…” or by an equivalent conjunction. Seeing that verses 12 and 13 are so closely linked, it is possible to repeat “I know that” from verse 12 in verse 13: “I also know that….” Another possibility is to combine the two sentences and translate the Hebrew connective as “and”: “I know that it will be well with those who fear God … and that it will not be well with….”

It will not be well is the negative form of the saying in verse 12, although here there is more emphasis given to the word for well (“good”), since it occurs at the beginning of the verse in the Hebrew. We can reflect this emphasis by saying “No good thing will….” What Qoheleth means by the term “good” here is explained in the following phrase; “benefit” is an alternative rendering. As in the previous verse, this can be rendered by using a verb, with an expression like “will not be better off,” or “will not prosper.”

The wicked: see comments on 3.16-17. While in verse 12 “those who fear God” is plural, here the reference is singular, the wicked [person]. This may indicate this person’s insignificance. But we can also take the singular form in Hebrew as a collective or representative term for all evildoers. Translation can be “those who do evil,” “those who are corrupt.”

Neither will he prolong his days: a second or parallel statement makes clear why it will not be well with the wicked. On the phrase prolong his days, see comments on 7.15. Days is idiomatic for the length of a person’s life. Good News Translation is very clear, “they will die young.”

Like a shadow: in 6.12 a shadow symbolized a short time; in 7.12 it symbolized “protection.” Some suggest that the image here is different from the two previous ones, namely, that as the day grows later, the shadow grows longer. As an image for a person’s life, it indicates that the evil person may live longer. However, this is probably an overinterpretation of the “shadow” image, giving the wrong sense in this context. The more correct view is probably that the shadow is a fleeting thing, so it represents a short period of time (as in 6.12). This is the sense of Good News Translation (“Their life is like a shadow and they will die young”). New American Bible suggests “his shadowy days,” but it is almost impossible to know what that may mean. New English Bible applies “shadow” to the evil persons themselves: “the man … is a mere shadow,” but this too is doubtful. In many languages the image of the shadow may not be acceptable or it may have other meanings. If this is the case, it is probably best to ignore the form and express the meaning. New Jerusalem Bible provides a good model: “he will not live long.”

Because he does not fear before God: as in verse 12 this clause gives the basis for arguing that the evil person will not live a long life. Fear as we have seen, means to honor God. The use of a firm negative with the participle of the verb “fear” indicates a lifestyle in which God’s ways are completely rejected. This is reflected in Good News Translation “because they do not obey God.”

In translation we can say:

• On the other hand, there is no good in store for the corrupt; like a shadow, they will not live long. This is because they do not honor [or, obey] God.

• I know also, “Evil people will not prosper nor will they have a long life.” This is because they do not honor God.

• But evil-doers will not prosper, nor will they live very long, because they don’t respect God.

If we attempt to demonstrate the parallelism in verses 12b and 13, we can say something like:

• I am certain that those who respect God will prosper,
because they respect him.
But evildoers—whose lives are brief as a shadow—will not prosper,
because they do not respect God [at all].

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 .

This sentence shows links with verses 8-9. This is seen in the mention of tools used in the various occupations referred to in those verses. Here the term iron has the meaning “tools made from metal.” Unfortunately for the translator the precise meaning of this verse as well as of verse 11 is unclear because of problems in the Hebrew text itself.

If the iron is blunt: the element If identifies this as a conditional phrase indicating another possible situation. The verb here is used only once in the Old Testament and has the meaning “be blunt” or “not sharp.” The iron refers to the metal from which a tool is made. We can assume this is a cutting tool, so if possible we should use a general term like “iron tool” or “cutting instrument.” If a general term does not exist, we may have to choose one tool that is known both in the Biblical culture and to our readers. Good News Translation, New International Version, Jerusalem Bible and New Jerusalem Bible all render the word as “ax,” and this is a good model to follow. We should not misunderstand iron as the thing we use to press clothes!

And one does not whet the edge: here we have what appears to be a clause that adds further information about using the iron tool. The Hebrew clause begins with the demonstrative pronoun (literally “he”) and appears to refer back to iron. Assuming that the verb whet or “sharpen” can be understood in a passive or intransitive sense, we are allowed to translate the pronoun as “it.” Jerusalem Bible and New International Version seem to take this approach by rendering an impersonal verbal expression, “for want of sharpening” (Jerusalem Bible), or “its edge unsharpened” (New International Version). However, there is another possibility, namely, that the Hebrew demonstrative identifies the general subject of the verb. This view is taken by Revised Standard Version, which then renders the subject as one, meaning “a person.” Good News Translation also sees the demonstrative as a subject. It begins the first line with “you” and continues this second person reference throughout: “If your ax is blunt and you don’t sharpen it….” New Jerusalem Bible takes yet another view, that the demonstrative refers back to “the one who splits logs” in verse 9. They translate the demonstrative as “he”: (9b) “he who splits wood will be harmed by it. (10) If the ax has become dull and he has not whetted the edge….” However, most commentators agree that verse 10 is a separate saying, unconnected with verse 9. In view of this it is best not to relate the opening demonstrative pronoun back to things referred to there.

Revised Standard Version translates the Hebrew panim “face” as edge, as do most versions. While in some languages the word “face” can be used to refer to the edge of a cutting instrument (knife, ax, machete), this use in Hebrew is unusual. Normally in the Old Testament the word “mouth” is used when referring to the sharp edge of a sword or ax. Another curious feature of this clause is that the negative particle is attached to the noun rather than to the following verb. This opens up another possibility; it may be that the phrase loʾ panim should be read as lepanim, an adverbial phrase meaning “beforehand” or “previously.” This would solve the problem of the unusual use of “face” and the unusual positioning of the negative particle. If we follow this interpretation we can translate “and it has not been sharpened beforehand” or “no one has previously sharpened it.” Though there is no manuscript evidence to support this suggestion, it makes good sense here.

The verb that Revised Standard Version renders as whet is from the root meaning “be swift, light.” Though some may think it is odd for the verb “swift” to have the derived meaning “sharp,” the association of “swift” and “sharp” is in fact made by other languages—for example, by Chinese. Although problems with the text prevent us from being certain about its meaning, a possible solution is to translate as “… and no one has first sharpened it.”

He must put forth more strength marks the consequence or result of this conditional clause; it expresses what will happen if the situation described in the first part of the verse is true. The Hebrew expression here is very brief, literally “and warriors become powerful.” There are several problems here. The first is the order of the words. We note the noun “warriors” standing before the verb. This can mean that “warriors” is the subject of the verb, placed first for emphasis. However, it seems that most commentators treat it as the object of the verb, not its subject. A second problem has to do with the noun “warriors” itself, though it is widely held that it simply means “strength.” This gives the general sense that “[the person using the ax] must exert [or, use] more strength [or, energy].”

But wisdom helps one to succeed: the third element in this verse is the conclusion Qoheleth draws. It is something he believes will remain true even if the conditions in the previous clause are fulfilled. While there is no major textual problem, the relationship between this statement and the conditional clause is difficult to establish. What is more, the actual construction of the verse is not straightforward, as can been seen by the varying translations:
Good News Translation — It is more sensible to plan ahead.
New International Version — But skill will bring success.
Revised English Bible — The skilled worker has a better chance of success.
New Jerusalem Bible — Thus the advantage of a skill depends on the exercise of prudence.

The sentence begins with the conjunction waw followed by the important key term yithron, which we have been interpreting and translating as “lasting benefit” (see comments in 1.3 and other places). The sentence contains only two more words. The first word is a verbal form that describes the successful completion of a task. It is in what is known as a construct form, meaning it is a dependent form. It seems to be linked with the second last word, wisdom. This gives a sense like “The successful completion of [acts of] wisdom [gives lasting benefits].” We can translate the whole clause as “Lasting benefit is the reward of wisdom,” or more simply, “Wisdom gives lasting benefits.”

The connection between this conclusion and the previous conditional sentence may perhaps be understood in the following way: just as the workman knows that with sharp tools his work will be made easier and more efficient, so too wisdom will lead to “lasting benefit.” Failure to keep your tools sharp will frustrate attempts to cut anything hard. So without wisdom you cannot expect to attain “lasting benefit.”

The initial conjunction but is subject to interpretation. If the previous statement shows that a blunt cutting tool is ineffective, then a contrast with the effectiveness of wisdom can be expressed by “but” (as in the Revised Standard Version rendering). If, on the other hand, a comparison is being made and the focus is on how to make a task easier, then “and” may be appropriate. Revised English Bible is one translation that treats this as an independent saying and so does not translate the conjunction.

For translation we can propose:

• If an iron cutting tool [or, ax] is dull and no one has sharpened it, you have to use more force to make it cut. But wisdom [always] brings good results.

Translating more freely we can say:

• If the ax you are using is blunt because no one has sharpened it, you have to use more force. Wisdom, however, is an effective tool. It always accomplishes its task.

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 .

The Hebrew text opens with the same phrase as verse 9, namely, yother “Note:…” or “In addition….” This marks it as another independent note from an editor.

This introduction is followed by a phrase that is literally “from these.” It is generally linked with the following verb, which Revised Standard Version gives as beware. However, it may simply be linked with the opening marker and mean something like “these are some other things to note,” in which case it points forward rather than back.

My son is a typical form of address used by wise men (see Pro 1.8; 2.1; 3.1), but it is not used by Qoheleth. We see it only here in the editorial comment.

Revised Standard Version combines beware with the phrase following My son: beware of anything beyond these. In reality the Hebrew says “In addition to these, my son, beware….”

Beware: the imperative calls the young student to avoid a problem. However, it is possible to misunderstand this as a negative warning, when it is actually more appropriate to think of it as a positive call to pay close attention to, and learn from, the teacher’s instruction (see 4.13). We can give its sense as “Take note” or “Be careful to….” As noted above, it is an independent word.

Anything beyond these: like the expression in verse 9, this phrase opens with the term yother and marks the second editorial comment. New English Bible suggests “one further [warning],” and Jerusalem Bible has “one last thing.” Both convey the fact that the editor has something more to say. Perhaps it is better if we can render yother in the same manner both in verse 9 and here. This will enable the reader to more clearly identify the two sections as additions.

Beyond these refers either to all that Qoheleth has said, or in a more general way to the entire wisdom tradition. However, there is also another possible meaning of these words that does not appear to have been represented in translations. It is that the preposition m(in) means “to” with the sense “to these things … pay close attention.” If this view is accepted, these refers to the two items that follow, namely, writing books and study.

There are a number of possibilities for translation:

• Note: My son, one further warning—….

• My son, let me warn you of something else.

• There is something else you need to know, ….

• In addition, my son, pay close attention to these things!

We prefer the last of these.

Of making many books: here we have the content of the imperative, the item that the editor wants to be noted. The Hebrew text opens with an infinitive, “to make.” Its object is the noun phrase “many writings.” Here the infinitive must describe the same process as was referred to by the three verbs in verse 9, which is to say, the task of gathering, copying, and developing written sayings for the purpose of instructing others. When New English Bible speaks of “the use of books,” it is rather vague. Translators should try to give a clear indication of the wisdom process, so a possible translation may be “gathering wise sayings,” “gathering the sayings of the elders,” or “compiling proverbs.”

There is no end states the simple fact that the work of the wise man is an endless one. The statement should not be taken as having a negative meaning. Struggling to understand the human situation, trying to form advice into short teachable sayings that will help people to cope with life—it is this task that is unending. This is so because people change, situations change, and because every wise person must struggle with the never-ending task. As Jerusalem Bible says so clearly, it “involves endless hard work.” The warning to the young student is obvious; “If you want to become a sage, be prepared for a life-long struggle to grow in understanding, and to devote yourself to the writing and editing of sayings for others’ instruction.”

We may translate this clause as:

• Compiling wise sayings is an endless task.

• Writing proverbs involves endless hard work.

The following sentence is parallel in meaning to the above clause and also calls the reader to recognize the demands on those who aspire to wisdom.

Much study: the Hebrew noun used is found only here, so discussion about its precise meaning is inevitable. It appears to be related to the verb “to meditate,” “to study.” In this setting it presumably refers to studying the traditions of wisdom, and meditating on all aspects of human life. The adverb much describes the great extent of the task, the energy required. Its meaning can be given as “thinking a lot about….”

Is a weariness of the flesh is a noun phrase. It can be turned into a verbal phrase if required, to explain that study will cause fatigue. It is unfortunate that the term weariness in English often has a negative sense. It is certainly not the editor’s intention here to discourage hard work or sustained effort. He is simply pointing out a fact of life: the search for wisdom is demanding and exhausting, and the young student needs to recognize that from the outset.

Flesh has various meanings in the Scriptures, one of which is “human beings” (Gen 6.13), while others are “physical body” or “meat.” The editor is not speaking about literal flesh here but of the physical and emotional fatigue that the sage experiences. Qoheleth referred to that in 2.17, 20, so the editor is reminding the reader of the demands of the task of following the sage. It calls for sacrifice and pain.

We may translate this part of the verse as:

• Devoting yourself to the study of wisdom will exhaust you.

• The search for wisdom is totally demanding.

In some languages, however, these suggested models may be too abstract. We may also express these sayings in conditional clauses, using “you” or “one” as subject:

• My son, let me warn you of something else:
If you collect proverbs, this is a task that never ends.
If you long to be wise, be sure it will demand all your strength.

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 .

The question asked here is much more than a simple question. It identifies the fundamental problem that Qoheleth set out to research, and which the reader should bear in mind while reading on. All the material in the book that follows relates to this question, so we call it the “thematic question” of the book.

This question is important for another reason: it appears several times later (2.22; 3.9; 5.16; 6.8, 11) in places that help us to identify the structure or pattern that Qoheleth uses to express his ideas.

What does man gain…?: the term translated here as gain (yithron) is one we have discussed in “Translating Ecclesiastes,” page 5. Here we meet it for the first time in the text. Revised Standard Version presents it as a verb, although it is a noun in Hebrew. It originally described all that a person gained from working, in the sense of a businessman making profits from the sale of goods. So in 5.9 and 7.12 the word “advantage” or “profit” is used. The difficulty in translating the term is that Qoheleth is not using it in its original commercial sense. Rather he has given it a very particular meaning. The translator will need to find a word or phrase that conveys that special meaning. In view of the discussion of the term in “Translating Ecclesiastes,” page 5, something like “lasting benefit” comes close.

Man in this verse refers to “humankind” or “all people.” It is a general term as in Gen 1.27 and elsewhere. It may be possible to use an inclusive “we” or, following a French or German idiom, “One spends one’s life….” Good News Translation uses an impersonal “you” meaning “everyone.” It can be rendered as “What lasting benefit do we [or, does one] get from…?”

By all the toil at which he toils: any possible gain or advantage will come from human toil or work. By translates a preposition that indicates the means or method used; in English “from” conveys what is meant here. Toil is used in this verse as both a verb and a noun, and both describe the act of working, together with what that work produces. It refers to heavy labor, work that is physically tiring but nevertheless rewarding.

Several translations keep close to the Hebrew form here, using what is called a “cognate-object construction” (Revised Standard Version, Moffatt, Jerusalem Bible, New International Version, New English Bible). It is so called because both the verb and the object come from the same root: “all the toil that he toils” or “all the work that he works.” This kind of repetition may be redundant in many languages. What may catch the meaning well are “from all the work we do,” “from all our work,” or “from all his work” (if we preserve the general term “mankind”).

Under the sun: this phrase is one of several found only in Ecclesiastes. It is one of the many literary features that makes this book different from others. The phrase is an important one for this book because it sets the limits within which Qoheleth is investigating the problem of “lasting benefit.” Later on he will conclude that there is no lasting benefit here on earth, by which he may be suggesting that there is one beyond this life. Qoheleth uses this phrase, or ones like it, often (1.9; 3.16; 4.3, 7, 15; 5.13). Under the sun simply refers to the entire surface of the earth, so to translate it as “on earth,” “on this earth,” or “in this world” is correct, provided that this does not mean only the small local area in which people live. “Under the sky” is how some languages express it. However, the real meaning of the phrase can also be conveyed by the phrase “in this life.” We should also be careful of rendering the Hebrew phrase literally, because in some languages “to toil under the sun” is an idiomatic expression for working as a slave. This is not the meaning intended here. At verse 9 Good News Translation translates under the sun as “in the whole world,” but it omits the phrase here.

Reversing the word order may enable some languages to express the sense more naturally. This means putting the question last; for example, “When a person toils here on the earth, what does he get from it?” or “All the work that one does on this earth, what benefit will it give?”

The question What does a man gain…? is rhetorical. In some languages this idea may be better expressed as a statement: “All the work a man does in this life, it seems to give no lasting benefit.”

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 .

In this concluding statement we discover Qoheleth’s deep sense of frustration with the situation he has observed. Although such a wide gap exists between wise people and fools during life (verses 13-14), when death comes there seems to be no distinction at all. Even after they die, neither one leaves behind any memorial. They die without a trace.

So I hated life is an idiomatic saying expressing the deep pain and frustration a person felt when confronted by a situation that could not be changed for the better. Similar thoughts are found in Jer 20.14-18. Qoheleth hated life, that is to say, he hated everything evil or painful that happened here on earth. He certainly did not wish to die, though he felt frustrated by life’s many problems. Life means every aspect of human life.

Because what is done under the sun was grievous to me: Qoheleth tells us precisely what caused him pain; it was the human tragedies he witnessed about him. Grievous is how Revised Standard Version renders the adjective at other times translated “evil.” Here it has no moral tone, so “grievous” or “distressing” is its meaning. Good News Translation has “it brought me trouble,” and this is a good model to follow.

The phrase what is done is also a very general one. Its subject can be either God or people, or both. For this reason a general translation is called for: “everything that happens” shows its meaning clearly.

In translation we may say “Everything that I saw happening on earth caused me so much pain that I almost came to hate life itself.” By using a phrase like “came almost to hate,” we are showing that Qoheleth did not actually despair of living, but that he was using an idiomatic expression. It also allows us to keep reasonably close to the original.

For all is vanity and a striving after wind: Qoheleth uses this concluding formula once again. See comments on 1.14 for translation.

We might think at this point that Qoheleth is about to give up completely on life. If he were truly a pessimist, as so many in the past have argued, we would expect him to now put down his pen and retire from life. However, he does not do that. In fact he has still further depths to reach before he recovers. He demonstrates that he has not despaired of finding meaning in life when he records positive words of encouragement in verses 24-26.

Translators can consider the following models:

• Everything that happens to us on this earth is distressing. I have come almost to hate life because it is impossible to understand; it’s like trying to direct the wind.

• Everything I saw happening in the world I found painful. I despaired of human life. It is a problem with no solution, impossible to understand.

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 .

Like societies in all ages, the society in which Qoheleth lived was plagued by social injustice (3.16-21). Dominated by powerful people, the less privileged members of the community found themselves at the mercy of these people.

Again I saw introduces another of Qoheleth’s observations. The verb saw, as we have noted before, means that Qoheleth gave special attention to a problem, then drew from it certain conclusions. As noted earlier a verb like “consider” or “observe” can be used in place of the verb “see.” The Hebrew here is literally “Then-I-turned, me, and-I-saw,” a more emphatic form of the same expression found in 3.10, 16, 22. A discourse marker that shows a new section is beginning may be appropriate. Revised Standard Version signals this new beginning by the word Again.

All the oppressions that are practiced under the sun: the oppressive activities of some powerful members of society catch Qoheleth’s attention because they cause much suffering to others. Oppressions describes the abuse of power and privilege by which one person takes advantage of others who have no access to justice. According to the Old Testament prophets, it was usually the widows and orphans who were oppressed and cheated by the powerful and wealthy (see Amos 5.12; 8.4-6). Good News Translation “injustice” is perhaps too broad a term, as Qoheleth mentions only one kind of injustice, namely, oppressive treatment of the underprivileged. Revised Standard Version practiced refers to actions carried out regularly, and not to “practicing” some activity so as to develop skill at it.

The noun phrase all the oppressions may need to be made clearer, probably by using a verbal expression: “I saw how people oppressed one another.” In some languages an impersonal pronoun can be used; for example, “I saw how they [indefinite] oppress people in this world.” The word all is of course an exaggeration to emphasize how thorough the examination Qoheleth undertook. Qoheleth did not see absolutely every instance of oppression. In some languages this use of exaggeration, or hyperbole, is quite acceptable. In others it may be necessary to express this idea in another manner: “I observed the many ways people oppress each other,” or simply “I saw how people oppress one another throughout [this] society.”

Under the sun: see comments on 1.3. It means “in the world.”

For translation:

• Then I observed all the ways people oppress one another on this earth.

• Then I considered the many ways in which the powerful take advantage of others in this world.

And behold, the tears of the oppressed: And behold is an attention-getting device. Here it signals a cry of dismay: “Just look at how those being oppressed weep!” Languages may have an emotive word that expresses this dismay. In some languages a statement with a progressive aspect will be effective: “The oppressed are weeping and there is no one to help them!” A full verbal clause may also be appropriate in some cultures. For example, “What I saw was….” Jerusalem Bible‘s “take for instance” misses the emotional impact of the verse. We may also introduce the sentence by saying “And oh the…!”

The tears of the oppressed is a noun phrase in Hebrew. It describes the anguish and pain of oppressed people weeping because of the treatment given them. There is a sense of misery and helplessness to be conveyed. A verbal phrase “they wept” can also replace the noun phrase for a more expressive form. The oppressed are those who were powerless, suffering injustice at the hands of the powerful and wealthy. It can be translated as a noun, or put into a noun phrase form such as “those who suffered” or “those who were cheated.” The entire clause can be presented in a vivid manner along the following lines: “I saw how those who suffered in this way wept,” “I saw those poor people in tears,” “Look, the oppressed are weeping,” or perhaps “And, oh how those who had been cheated cried!”

And they had no one to comfort them: this clause appears twice in this verse. The repetition indicates that Qoheleth’s basic concern is with those he sees suffering. Unlike the prophets Qoheleth does not here preach against oppression. He merely observes this unpleasant fact about human life, and the even sadder fact that people often do not help one another when there is such great need.

Comfort means to actively assist a person in need; it is a practical expression of commitment to someone. Note how in Isa 40.1 the prophet comforts the people of Israel with God’s promise that he will lead them back to Jerusalem from exile in Babylon. Them, the object of the verb comfort, refers to the people who were being oppressed. This fact can be made clear by a translation such as “there was nobody willing to comfort those who had been cheated” or “nobody gave the oppressed any comfort [or, help].”

On the side of their oppressors there was power: this statement explains why there was oppression, as well as why people did not give comfort to those who were oppressed. On the side of is literally “from the hand of,” suggesting that the oppressors used their power against anyone who tried to help the victims of oppression. Those in power abused their privilege; others were afraid of the powerful people or did not care about the ones suffering. Power refers to “authority,” or to the power and control over others that wealth, social position, and status can give. In translation we can say “The oppressors were those in authority,” “the oppressors held so much power,” or “those cheating others had the power to do whatever they wanted.”

And there was no one to comfort them repeats the phrase found earlier in the verse. It can be translated in the same manner for impact. Here it is important to make the final pronoun them clear, otherwise it may be misunderstood as a reference to the oppressor; thus “nobody comforted the oppressed,” or in view of the previous clause, “no one dared to give the oppressed comfort.”

These last lines of verse 1 are the most poignant and poetic of the whole chapter. This feeling is supported by the rhythm of the text and the repetition of elements (“oppress” in the first and third lines, and “no one to comfort them” in the second and fourth lines).
See the tears of those being oppressed!
But there is no one to comfort them.
Power is in the hands of those oppressing them.
But there is no one to comfort them.

Translators should consider the possibility of rendering this part of the verse in poetic form. It may be indented as above. In many cases the repetition of the second and fourth line will help achieve the desired effect. Languages may differ, though, as to how much repetition is allowed or appreciated. Some languages do not appreciate repetition, in which case the repeated lines can be combined:

• Oh, how the oppressed weep!
Those oppressing them are those in authority.
So no one offers them comfort.

In other languages repetition may be appreciated but not in the original form. Grouping the second and fourth lines together at the end may be effective:

• Oh, how the oppressed are crying!
Powerful ones oppress them.
But there is no one to comfort them,
No one to comfort them.

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 .