Structurally this verse is similar to verse 2: a “better” saying is followed by an explanatory clause.

Sorrow is better than laughter: this saying can be given meaning only by keeping in mind the previous verse as its context. The word kaʿas Sorrow also means “vexation” or “trouble” (see verse 9), but in this context Sorrow almost certainly refers to mourning the death of a neighbor. Laughter also takes its meaning from the context, namely, attending a party, as verse 2 notes. The term laughter is the one used for empty fun in Pro 14.13 and should not be confused with Qoheleth’s regular term for enjoyment or pleasure.

Again, we might ask, in what way is sorrow better? It is better because it has the potential to teach us something about life. The translator will have to decide whether to keep the first clause with its very brief proverb form, or whether to bring out the meaning more fully. If we decide to make the meaning clearer, we can express this by saying “Being in the presence of people who are in sorrow, we learn more than….”

For by sadness of countenance the heart is made glad: the introductory particle introduces a clause providing the explanation of the proverb. Sadness of countenance translates the Hebrew literally. The term sadness is not an abstract noun but rather identifies that event or experience which causes the face or countenance to appear sad. Sadness itself cannot possibly make a person glad, though most translations give that as the literal sense of the saying (for example, “when the face is sad the heart grows wiser” New American Bible). This does not convey the proper sense of the phrase. Nor does New Jerusalem Bible “For though the face is sad, the heart may be glad.” It is much better to say something like “for a sad experience can [or, may]…,” or “encountering some tragedy can….”

The heart is made glad: we note that the Hebrew text uses a verb from the same root as “good.” Thus it describes an action in which the heart—that is, the mind of a person—is actually improved or made better. For comments on this meaning of “heart,” see “mind” in 1.13, 17. Qoheleth’s thought is that any crisis has the potential to benefit us if we are wise enough to learn from it. We should not take the verse to mean that the face and mind show two opposite emotions simultaneously, as New Jerusalem Bible “Though the face is sad, the heart may be glad.” Rather, one experience (sadness) leads to a change in an individual’s heart (maturing, becoming wise).

Though the main role of this clause is to explain the proverb before it, it has a proverb-like flavor itself. There is some rhythm to the clause, as one part of the body (the face) is seen to have an action on another (the heart): “by sadness of faces, is improved the heart.” But as we have seen above, a literal translation runs the risk of meaning very little, so in this instance it is probably better to translate clearly than to try to retain the proverbial form. For translation we may consider “For a tragedy can actually improve one’s mind” or “A sad experience can teach us something valuable.”

The complete verse can be rendered:

• Being sad is better than being happy, because a sad experience can teach us something valuable.

• Sorrow is better than laughter, because sadness makes us more mature.

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 .