Pengkhotbah 8:1

Human Government Demonstrates Limitations of Wisdom

8:1 Who is ¹  a ²  wise person? Who knows the solution ³  to a problem? ⁴ 

A person’s wisdom brightens his appearance, ⁵  and softens ⁶  his harsh countenance. ⁷ 

Pengkhotbah 10:2-3

Wisdom Can Be Nullified By the Caprice of Rulers

10:2 A wise person’s good sense protects him, ⁸ 

but a fool’s lack of sense leaves him vulnerable. ⁹ 

10:3 Even when a fool walks along the road he lacks sense, ¹⁰ 

and shows ¹¹  everyone what a fool he is. ¹² 

[8:1]  ¹ tn The preposition כְּ (kaf) prefixed to כְּהֶחָכָם (kÿhekhakham, “wise man”) is traditionally taken in a comparative sense: “Who is like [or as] the wise man?” On the other hand, it may denote identity, e.g., Gen 1:26; Num 11:1; 1 Sam 20:3; 2 Sam 9:8; Neh 7:2; Job 10:9; Nah 3:6 (see R. J. Williams, Hebrew Syntax, 47, §261; IBHS 202-4 §11.2.9b).

[8:1]  ² tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).

[8:1]  ³ tn Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” (HALOT 982–83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (pÿshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (pÿshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5-7; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab).

[8:1]  ⁴ tn Heb “a thing.”

[8:1]  ⁵ tn Heb “makes his face shine.”

[8:1]  ⁶ tc The MT vocalizes the consonantal form ישנא as יְשֻׁנֶּא (yÿshunne’, Pual imperfect 3rd person masculine singular from I שָׁנָה, shana, “to change”). However, the LXX μισθήσεται (misqhsetai) reflects an alternate vocalization tradition of יִשָּׂנֵא (yissane’, Niphal imperfect 3rd person masculine singular from שָׂנֵא, sane’, “to hate”), while the Vulgate’s commutabit reflects יְשַׁנֶּה (yÿshanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”).

[8:1]  tn Heb “the strength of his face is changed.”

[8:1]  ⁷ tn Heb “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” (BDB 739 s.v. עֹז 4) or “hard face” = harsh countenance (HALOT 805 s.v. I עֹז 1.c).

[10:2]  ⁸ tn Heb “a wise man’s heart is at his right hand.” The phrase “right hand” is a Hebrew idiom for the place of protection (e.g., Pss 16:8; 110:5; 121:5). In ancient warfare, the shield of the warrior on one’s right-hand side protected one’s right hand. Qoheleth’s point is that wisdom provides protection (e.g., Eccl 7:12).

[10:2]  ⁹ tn Heb “and the heart of a fool is at his left hand.” The fool lacks the protection of wisdom which is at the right-hand side of the wise man (see note on “right hand” in the previous line). The wise man’s heart (i.e., good sense) protects him, but the fool is always getting into trouble.

[10:3]  ¹⁰ tn Heb “he lacks his heart.”

[10:3]  ¹¹ tn Heb “he tells everyone.”

[10:3]  ¹² sn A fool’s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.