Verses 1-4 highlight the contrast between wise and foolish persons. Following this same pattern Qoheleth gives another piece of advice in verses 5-7: it is better to listen to the criticism of wise people than to the flattering words of fools. Paying attention to what fools say can turn even a wise person into a fool.

The saying here almost certainly is a quotation. Again we have a statement that goes against what we expect. Like that in verse 2 it begins with the verbal adjective “good” followed by an infinitive. Better here will have the sense of “more advantageous” or “more useful.” For a man is added by Revised Standard Version, though it is hardly necessary.

To hear: the Hebrew verb refers to both hearing and responding to what is heard. So “heed” or “accept” will convey its meaning adequately. Constructive criticism from the wise is an element in the meaning of the term rebuke (Good News Translation “reprimand”). This is criticism intended to point out a person’s weaknesses or shortcomings in the hope that they will change for the better. In Pro 13.1 and 17.10, “rebuke” is parallel with “instruction.” “Helpful criticism” or “sound advice” are possible terms to use.

Some models for translation:

• You are better off accepting the criticism of a wise person.

• You will be better off accepting the constructive criticism of a sage.

• Heeding the sound advice of a wise person will do you good.

Than to hear the song of fools: again we have a reversal of what we expect; a song is more pleasant than criticism. Qoheleth suggest that, although the song of fools may be very pleasant to listen to, it is of no educational or other value. Only the wise person’s critical remarks have any real value. Whether song of fools is actually the same as “stupid people sing[ing] your praises” as in Good News Translation is debatable, but it does provide an effective contrast with “reprimand.” Qoheleth uses assonance, a series of “s” sounds, to heighten the impact of the second half of the verse—it is a way of ridiculing the fool’s words. Additionally we note that the wise is singular and fools is plural. This singular-to-plural shift is common in Hebrew poetry, though here it may mean that one sage’s words are worth more than the song of several fools.

Though the verb hear in Hebrew is the same in both parts of the verse, it may be impossible to render the two as the same verb in other languages. The translator should find words for “hear” that fit the context. Thus “give heed” or “pay attention to” can be used in the context of the wise person’s criticism, while other verbs may be used in connection with the fools’ songs, such as “listen to” or “be flattered by.”

Again, in some languages comparisons may have to be cast in a slightly different fashion. Sometimes the first half of the “better” clause must be in the form of a conditional: “If you listen to a wise man rebuking you, this is better than listening to a fool praising you.” We can also express the meaning with two sentences: “Criticism from a wise person is better than the song fools sing to you. You should pay attention to the wise.”

For translation the following are possible:

• Heeding the advice of a wise person does more good than listening to the songs fools sing.

• The criticism offered by a wise person will benefit you more than fools’ singing.

Or conserving the “better” form,

• Better to be rebuked by a wise person than to be flattered by the songs of fools.

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 .