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1So remember your Creator in the days of your youth –[#tn The imperative זְכֹר (zekhor, “Remember!”) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one’s life (e.g., Num 15:40; Deut 8:18; Pss 42:6-7; 63:6-8; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13-14 spells out what it means to “remember” God.]
before the difficult days come,
and the years draw near when you will say, “I have no pleasure in them”;
2before the sun and the light of the moon and the stars grow dark,[#tn Heb “the light and the moon and the stars.” The phrase “the light and the moon” is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for “the light of the moon and stars” (e.g., Gen 1:14).]
and the clouds disappear after the rain;
3when those who keep watch over the house begin to tremble,[#tn Heb “the watchers of the house.”; #tn The verb זְוּעַ (zÿua’, “to tremble”) probably does not refer to physical tremors but to trembling in fear (e.g., Esth 5:9; Hab 2:7; Sir 48:12); cf. HALOT 267 s.v. זוע). At the onset of old age, those who had been the most courageous during their youth suddenly become fearful.]
and the virile men begin to stoop over,
and the grinders begin to cease because they grow few,
and those who look through the windows grow dim,
4and the doors along the street are shut;
when the sound of the grinding mill grows low,
and one is awakened by the sound of a bird,
and all their songs grow faint,
5and they are afraid of heights and the dangers in the street;[#tn The Hebrew noun חַתְחַתִּים (khatkhattim) literally means “terrors” (HALOT 363 s.v. חַתְחַת; BDB 369 s.v. חַתְחַת). Here it is used as a metonymy (cause for effect) to refer to dangers that cause the elderly to be fearful of going outside or walking along the streets. The form חַתְחַתִּים is a reduplicated noun stem from the root חתת (“terror”); HALOT 363 s.v. חַתְחַת; BDB 369 s.v. חַתְחַת. The reduplication of the noun stem intensifies its meaning: the noun חִתַּת (khittat) means “terror,” so the intensified reduplicated form חַתְחַת (khatkhat) connotes something like “great terror” (see S. Moscati, Comparative Grammar, 78-79, §12.9-13). The plural form חַתְחַתִּים (“great terrors”) denotes plural of number (more than one) or plural of intensity (which would further intensify the experience of fear); see IBHS 122 §7.4.3a.]
the almond blossoms grow white,
and the grasshopper drags itself along,
and the caper berry shrivels up –
because man goes to his eternal home,
and the mourners go about in the streets –
6before the silver cord is removed,
or the golden bowl is broken,
or the pitcher is shattered at the well,
or the water wheel is broken at the cistern –
7and the dust returns to the earth as it was,
and the life’s breath returns to God who gave it.
8“Absolutely futile!” laments the Teacher,[#tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֶל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). See note on “futile” at 1:2.; #tn Elsewhere in the book, the author is identified with the anarthrous term קֹהֶלֶת (qohelet, Eccl 1:1, 2, 12; 7:27; 12:9, 10); however, in 12:8 it is used with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Numerous English translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt); “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB); “the Teacher” (NIV, NRSV); “the Leader of the Assembly” (NIV margin); “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).]
“All of these things are futile!”
9Not only was the Teacher wise,[#sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.]
but he also taught knowledge to the people;
he carefully evaluated and arranged many proverbs.
10The Teacher sought to find delightful words,[#tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.]
and to write accurately truthful sayings.
11The words of the sages are like prods,[#tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.]
and the collected sayings are like firmly fixed nails;
they are given by one shepherd.
12Be warned, my son, of anything in addition to them.[#sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).]
There is no end to the making of many books,
and much study is exhausting to the body.
13Having heard everything, I have reached this conclusion:[#tn Heb “The end of the matter, everything having been heard.”]
Fear God and keep his commandments,
because this is the whole duty of man.
14For God will evaluate every deed,[#tn Heb “will bring every deed into judgment.”]
including every secret thing, whether good or evil.