Pengkhotbah 6:12

6:12 For no one knows what is best for a person during his life ¹  –

during the few days of his fleeting life –

for ²  they pass away ³  like a shadow.

Nor can anyone tell him what the future will hold for him on earth. ⁴ 

Pengkhotbah 9:1

Everyone Will Die

9:1 So I reflected on all this, ⁵  attempting to clear ⁶  it all up.

I concluded that ⁷  the righteous and the wise, as well as their works, are in the hand of God;

whether a person will be loved or hated ⁸  –

no one knows what lies ahead. ⁹ 

Pengkhotbah 9:5

9:5 For the living know that they will die, but the dead do not know anything;

they have no further reward – and even the memory of them disappears. ¹⁰ 

Pengkhotbah 10:20

10:20 Do not curse a king even in your thoughts,

and do not curse the rich ¹¹  while in your bedroom; ¹² 

for a bird ¹³  might report what you are thinking, ¹⁴ 

or some winged creature ¹⁵  might repeat your ¹⁶  words. ¹⁷ 

[6:12]  ¹ tn Heb “For who knows what is good for a man in life?” The rhetorical question (“For who knows…?”) is a negative affirmation, expecting a negative answer: “For no one knows…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[6:12]  ² tn The vav prefixed to וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from עָשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) functions in an explanatory or epexegetical sense (“For …”).

[6:12]  ³ tn The 3rd person masculine plural suffix on the verb וְיַעֲשֵׂם (vÿya’asem, conjunction + Qal imperfect 3rd person masculine singular from ָָעשַׂה, ’asah, “to do” + 3rd person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yÿme-khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I ָָעשַׂה 8) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. ָָעשַׂה II.11).

[6:12]  ⁴ tn Heb “Who can tell the man what shall be after him under the sun?” The rhetorical question (“For who can tell him…?”) is a negative affirmation, expecting a negative answer: “For no one can tell him…!” (see E. W. Bullinger, Figures of Speech, 949-51). The translation renders this rhetorical device as a positive affirmation.

[9:1]  ⁵ tn Heb “I laid all this to my heart.”

[9:1]  ⁶ tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.

[9:1]  ⁷ tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.

[9:1]  ⁸ tn Heb “whether love or hatred.”

[9:1]  ⁹ tn Heb “man does not know anything before them.”

[9:5]  ¹⁰ tn Heb “for their memory is forgotten.” The pronominal suffix is an objective genitive, “memory of them.”

[10:20]  ¹¹ tn Perhaps the referent is people who are in authority because of their wealth.

[10:20]  ¹² tn Heb “in chambers of your bedroom.”

[10:20]  ¹³ tn Heb “a bird of the air.”

[10:20]  ¹⁴ tn Heb “might carry the voice.” The article is used here with the force of a possessive pronoun.

[10:20]  ¹⁵ tn The Hebrew phrase בַּעַל הַכְּנָפַיִם (ba’al hakkÿnafayim, “possessor of wings”) is an idiom for a winged creature, that is, a bird (e.g., Prov 1:17; see HALOT 143 s.v. בַּעַל A.6; BDB 127 s.v. בַּעַל 5.a). The term בַּעַל (“master; possessor”) is the construct governing the attributive genitive הַכְּנָפַיִם (“wings”); see IBHS 149-51 §9.5.3b.

[10:20]  ¹⁶ tn The term “your” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[10:20]  ¹⁷ tn Heb “tell the matter.”