Verses 11-12 together form a small subunit. They relate to the previous section, however, by picking up the keyword “wisdom,” which occurred in the last sentence of verse 10. They share the important key term yithron or “lasting benefit,” as well as vocabulary pointing to more material gains (“inheritance,” “money”). Each verse consists of two clauses, namely, an observation and a supporting clause. In an interesting interplay verse 12a explains verse 11a, and verse 12b comments further on verse 11b. Unlike previous verses the main focus here is on wisdom alone (there is no mention of folly).

Wisdom is good with an inheritance: this Hebrew clause appears to be a “better” saying, except that “better than,” with the preposition min, is replaced by good with, using the preposition ʿim. The question to be answered is the significance of the preposition ʿim. New English Bible and Revised English Bible interpret the clause as though it had exactly the same function as min, giving a translation “wisdom is better than [possessions].” For the most part commentators and translators understand the preposition to carry its regular meaning “together with” or “in addition to.” Thus they offer translations which claim that wisdom is of advantage only if accompanied by possessions. However, this seems a very strange thing for a wise person like Qoheleth to claim. It requires us to look further for its possible meaning.

We have already noted that there is a close relationship between verse 11 and verse 12. In verse 12 wisdom and money are regarded as equally important. Furthermore, when Qoheleth uses ʿim in passages like 2.16 (translated “of” in “For of the wise man as of the fool”), it has the sense of “like” or “similar.” These two factors together thus point to its meaning here as one in which wisdom has the same value to a person as gaining an inheritance does. Wisdom is also like an inheritance in that it too is passed down from one generation to another. We are recommending, then, that we treat inheritance as being compared to Wisdom, and not as Revised Standard Version has it, an accompaniment to Wisdom. The Good News Translation “everyone ought to be wise” is good advice, but it is not quite the same thing as what Qoheleth is saying.

On the translation of Wisdom, refer to comments on 1.13.

Inheritance is the noun describing all the material goods that are passed down from one generation to another. See 2.18 for a similar idea. These include heirlooms, precious things of value to the family or society. Some may have great monetary value; others have sentimental value. These precious things that are handed on are like wisdom, says Qoheleth, which is also passed on. It is possible that in light of verse 12 the major concern is with the cash value of these goods. In many languages there may not be a single word for “inheritance.” In that case it will be necessary to find equivalent expressions such as “the things a father leaves for his children when he dies,” or “valuable things passed from one generation to another.”

Translation possibilities:

• Wisdom is as good as an inheritance.

• Wisdom is good; it is like inheriting something.

• Wisdom is good; it is like something precious passed down from our ancestors.

An advantage to those who see the sun: the initial “and” in Hebrew for this line appears to be a coordinating conjunction, not an adversative one. This second clause links back with wisdom, which is the focus of the previous clause. Thus wisdom is an advantage.

The term advantage in Hebrew is a form of the key term yithron “lasting benefit.” Here it appears to have the same meaning as yithron itself. So wisdom is not only like an inheritance; it also gives “lasting benefit” to people. This second clause is a noun clause, and it has possessive sense indicated by the Hebrew preposition l attached to the subject those who see the sun. We can give its meaning as “and it provides lasting benefit to [or, for] ….” This is fully consistent with Qoheleth’s views that without wisdom there can be no lasting benefit of any kind.

Those who see the sun is expressed in Good News Translation as “everyone who lives.” This is precisely its meaning, though the Hebrew expresses it in a more metaphorical manner. The phrase used here is a slightly modified version of the phrases “under the sun” and “under heaven” (1.3, 9, 13; 3.1, 16; 6.12). See comments on 1.3.

For the whole verse we may say:

• Wisdom is good, like a treasure, passed on from our ancestors. It provides a lasting benefit for all people on this earth.

• It is good to become wise. It is like receiving an inheritance. For every person in this world, becoming wise has lasting value.

Qoheleth now explains how wisdom is like an inheritance; the explanation relates back to the idea of wisdom’s goodness in verse 11.

For is the connecting term, meaning “Because.”

The first half of this verse consists of two structurally identical noun clauses with no verb or other link between them. Literally this says “For, in the protection of wisdom, in the protection of money.” Our problem here is the Hebrew preposition b, which has a wide range of meanings: “in,” “at,” “when,” “with,” and others. The sense of the passage suggests that b should be read as k “like,” but there are no textual grounds for this change. The fact that the preposition is used twice also strongly suggests that it is an original form. Actually there are a limited number of examples in Hebrew where b does have another role, that of indicating what is similar or common between two items. So it is possible that this verse means “As the protection of wisdom, so is the protection of money” or “The protection that wisdom gives is like [or, is similar to] the protection that money can give.” The details are as follows:

The protection of wisdom in Hebrew is “the shade of wisdom,” meaning the shelter or protection it gives. The most frequent application of the word for protection is to describe a person being protected from the sun’s rays (for example, Jonah 4.5, 6; Psa 80.10), or being given God’s protection (Isa 4.6; Psa 17.8). It may also describe something short-lived and passing quickly as in Psa 109.23, but essentially it is the protective sense that seems in focus here. While some versions retain the “shade” image, most abandon it to concentrate on the idea of “protection.” When Qoheleth attaches this word to wisdom, what does he have in mind? How does wisdom protect? The second half of the verse will explain. On the translation of wisdom refer to comments in 1.13.

Is like the protection of money forms the second half of the noun clause balancing the first half. Money or “silver” can also indicate wealth in general. In this setting it is parallel in meaning to “inheritance” in verse 11. This suggests that in verse 11 it is primarily money or material things that are inherited. Wealth protects the person or group that has it. The repetition of the word protection indicates that Qoheleth is not comparing wisdom and wealth themselves, but comparing what each offers us. He does not discuss what kind of protection they give or what people need to be protected from. In some languages it will be necessary, however, to provide a context in the form of a personal object: “protects us” or “keeps a person from danger” may be possibilities. In other languages this may have to be expressed more positively; Good News Translation “security” offers a good model. So we can say “Wisdom provides [or, offers; or, gives] [us] security.” Not all languages will appreciate the repetition of the word protection, so it can be omitted in the second part of the sentence if necessary: “Wisdom gives security just as money does.” Certain languages will require that we put the comparative element first: “Like wealth, wisdom also provides us with a certain security.”

We can translate as follows:

• For wisdom offers the same security that wealth does.

• Wisdom will protect you just as money does.

And the advantage of knowledge is that wisdom …: this second half of verse 12 relates back to the second half of verse 11. First, the grammar and structure of the verse require attention. We need to determine whether the Hebrew conjunction, rendered by Revised Standard Version and, marks a statement of the same kind or a contrast. Most versions render it in the same way that Revised Standard Version does. But considering the Israelite wisdom tradition, wisdom was always believed to be more precious than silver, gold, or jewels (Pro 3.13-18). So it is more likely that this phrase indicates a contrast: “but the advantage….” The fact that this second part of the verse goes on to talk about the lasting value of wisdom, and does not refer to money any more, further supports this interpretation. While Qoheleth sees the benefit that money can give, he nevertheless links wisdom with lasting benefit; money certainly can never give that kind of benefit. Advantage is the Hebrew term yithron, which we suggest translating through out as “lasting benefit.” See “Translating Ecclesiastes,” page 5, for a discussion of this term.

We also need to determine the meaning of the long clause the advantage of knowledge is that wisdom preserves the life of him who has it. Literally it is “and the advantage of knowledge, wisdom makes-alive [or, keeps-alive] its-owner [or, master].” In the Hebrew text there is a series of unmarked nouns: advantage, knowledge, and wisdom, and the exact relationship between these words is hard to determine. It is possible that the word knowledge links back to the word advantage, thus meaning the advantage of knowledge. This would be similar to the Revised Standard Version rendering. However, it is also possible that the two nouns knowledge and wisdom are linked together in a compound expression meaning “the knowledge of wisdom.” Finally knowledge can be understood as a verb rather than a noun. This would give the meaning “knowing wisdom.”

If we consider the context, we note that the second part of verse 11 points out the advantage of wisdom. That verse states that wisdom is good, like receiving an inheritance; but more than that, it conveys a lasting benefit. Verse 12 can be interpreted in the same way. Wisdom is like money; it gives security. But what’s more, it gives life as well. It is likely, then, that knowledge should be regarded as a verb: “the advantage of knowing wisdom [or, having wisdom; or, being wise] is that it preserves the life of the one who has it.” Revised English Bible expresses much the same thought: “wisdom profits by giving life to those who possess her.”

Preserves the life of him who has it is in Hebrew “it gives life to the one who masters it.” The causative form of the Hebrew verb for “live” describes giving life to something, bringing it to life; it is a dynamic action whereby life is given, restored, or “preserved.” Thus Good News Translation “keeps you safe” seems rather weak by comparison. The translation can be “gives life,” “makes alive,” or possibly (as Bible en français courant) “prolongs the life.” The person who is revived or given life is expressed as him who has it, literally “its masters” or “those who master it.” The Hebrew term denotes mastery or lordship and has been used in this manner in 5.11, 13 (“owner”). The same thought is present in Pro 16.22 “Wisdom is a fountain of life to him who has it.” The feminine pronoun suffix on the word “master” refers to wisdom as that which is possessed or mastered, that is, “to those who possess [or, are the masters of] wisdom.” Translators should be sure that, if a pronoun is used, what it refers to is understood from the context. Otherwise it may be necessary to refer directly to “wisdom” rather than “it.”

To possess mastery of wisdom is to have security, because wisdom gives life. This, then, is part of what Qoheleth means when he uses the term yithron, “lasting benefit.”

Translation possibilities are:

• But the lasting advantage of being wise is this: wisdom confers life on the one who possesses it.

• But the lasting benefit of knowing wisdom is that it preserves the life of those who master it.

This claim brings to an end the answer to the first question posed in 6.12, “What is good for people during their lives on earth?” Qoheleth notes that it is good for us to reflect on death, because this leads to greater wisdom. He also upholds the value of wisdom over against the uselessness of the fool and his empty words. Finally he commends wisdom as the only avenue to life and to lasting benefit. In the next verses Qoheleth goes on to answer the second question in 6.12, “What can people know about what will happen after death?”

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 .