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1A good reputation is better than precious perfume;[#tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) is used metonymically for a person’s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. HALOT 1549 s.v. שֵׁם D.2; BDB 1028 s.v. שֵׁם 2.b.; #tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב.; #tn Heb “good.” The repetition of טוֹב (tov, “good”) forms an inclusion (a structural device that rounds off the unit), while the two internal terms מִשֶּׁמֶן…שֵׁם (shem mishemen, “name …ointment”) create a paronomastic wordplay (see the note on the word “perfume”). The combination of these two sets of literary devices creates an AB:B'A' chiasm: מִשֶּׁמֶן טוֹב // שֵׁם טוֹב (tov shem // mishemen tov, e.g., “good name”// “ointment good”).; #tn Or “oil”; or “ointment.” The term שֶׁמֶן (shemen) refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 HT]; 4:10); see HALOT 1568 s.v. שֶׁמֶן A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms “name” (שֵׁם, shem) and “perfume” (שֶׁמֶן) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (JSOTSup), 242–43; J. J. Glück, “Paronomasia in Biblical Literature,” Semitics 1 (1970): 50–78; A. Guillaume, “Paronomasia in the Old Testament.” JSS 9 (1964): 282–90; J. M. Sasson, “Wordplay in the OT,” IDBSup 968-70.]
likewise, the day of one’s death is better than the day of one’s birth.
2It is better to go to a funeral[#tn Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.]
than a feast.
For death is the destiny of every person,
and the living should take this to heart.
3Sorrow is better than laughter,[#tn NEB suggests “grief”; NJPS, “vexation.”]
because sober reflection is good for the heart.
4The heart of the wise is in the house of mourning,
but the heart of fools is in the house of merrymaking.
5It is better for a person to receive a rebuke from those who are wise[#tn Heb “hear.”; #tn Heb “rebuke of the wise,” a subjective genitive (“the wise” administer the rebuke).]
than to listen to the song of fools.
6For like the crackling of quick-burning thorns under a cooking pot,[#tn The term “thorns” (הַסִּירִים, hassirim) refers to twigs from wild thorn bushes which were used as fuel for quick heat, but burn out quickly before a cooking pot can be properly heated (e.g., Pss 58:9; 118:12).]
so is the laughter of the fool.
This kind of folly also is useless.
7Surely oppression can turn a wise person into a fool;[#tn Or “extortion.” Scholars debate whether the noun עֹשֶׁק (’osheq, “oppression; extortion”) in this context denotes “oppression” (HALOT 897 s.v. עֹשֶׁק 1) or “gain of extortion” (BDB 799 s.v. עֹשֶׁק 3). The parallelism between עֹשֶׁק and מַתָּנָה (mattanah, “bribe”) seems to suggest the latter; but the prominence of the theme of oppression in 7:8-10 argues for the former. Elsewhere in Ecclesiastes, the noun עֹשֶׁק denotes “oppression” (Eccl 4:1) and “extortion” (Eccl 5:8 [Heb 5:7]). The LXX rendered it as συκοφαντία (sukofantia, “oppression”). English translations are split between these two options: “extortion” (ASV, MLB, NIV), “oppression” (KJV, NAB, NASB, RSV, NRSV, YLT, Douay, Moffatt), as well as “cheating” (NJPS) and “slander” (NEB).; #tn Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III הלל; BDB 239 s.v. II הלל. It has been handled variously: “makes a wise man mad” (KJV, NASB); “drives a wise man crazy” (NEB); “can make a fool of a wise man” (NAB); “makes the wise man foolish” (RSV, NRSV); and “turns a wise man into a fool” (NIV).]
likewise, a bribe corrupts the heart.
8The end of a matter is better than its beginning;[#tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).]
likewise, patience is better than pride.
9Do not let yourself be quickly provoked,[#tn Heb “Do not be hasty in your spirit to become angry.”]
for anger resides in the lap of fools.
10Do not say, “Why were the old days better than these days?”[#tn Heb “these.” “Days” does not appear in the Hebrew text as second time, but is supplied in the translation for smoothness.]
for it is not wise to ask that.
11Wisdom, like an inheritance, is a good thing;[#tn Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (’im) may denote: (1) accompaniment: “together with,” or (2) comparison: “as good as; like; in comparison to” (HALOT 839–40 s.v. עִם; BDB 767–69 s.v. עִם). BDB 767 s.v. 1 suggests the accompaniment nuance “together with,” while HALOT 840 s.v. 2.c suggests the comparative sense “in comparison to.” The translations are also divided: “wisdom with an inheritance is good” (KJV, ASV margin, RSV, NASB, YLT); “wisdom, like an inheritance, is a good thing” (NIV); “wisdom is as good as an inheritance” (ASV, NRSV, MLB, NJPS, Moffatt); “wisdom is better than an inheritance” (NEB). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: “Wisdom, like an inheritance, is good” (7:11a) = “Wisdom provides protection, just as money provides protection” (7:12a). The “good thing” that wisdom – like an inheritance or money – provides is protection.]
it benefits those who see the light of day.
12For wisdom provides protection,[#tn Heb “wisdom is a shade.” When used with a predicate nominative in a verbless clause, the preposition בְּ (bet) which appears twice in the line בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף (bÿtsel hakhokhmah bÿtsel hakkasef) denotes identity, the so-called bet of essence (HALOT 104 s.v. בְּ 3; BDB 88 s.v. בְּ 1.7; see also R. J. Williams, Hebrew Syntax, 45, §249).; #tn The term צֵל (tsel, “shade, shadow”) refers to that which provides protection or a shelter from the sun (Gen 19:8; Judg 9:36; Isa 25:5; 32:2; Jer 48:45; Jonah 4:5). It is used often in a figurative sense (hypocatastasis) to connote “protection” from calamity (Num 14:9; Isa 49:2; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20).]
just as money provides protection.
But the advantage of knowledge is this:
Wisdom preserves the life of its owner.
13Consider the work of God:
For who can make straight what he has bent?
14In times of prosperity be joyful,[#tn Heb “the day of good.”]
but in times of adversity consider this:
God has made one as well as the other,
so that no one can discover what the future holds.
15During the days of my fleeting life I have seen both of these things:[#tn The word “life” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.; #tn As is the case throughout Ecclesiastes, the term הַכֹּל (hakkol) should be nuanced “both” rather than “all.”]
Sometimes a righteous person dies prematurely in spite of his righteousness,
and sometimes a wicked person lives long in spite of his evil deeds.
16So do not be excessively righteous or excessively wise;[#tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 2:15 “excessively wise” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”; cf. HALOT 452 s.v. I יֶתֶר) and related to the verb יָתַר (yatar, Niphal “to be left over” and Hiphil “to have left over”; cf. HALOT 451-52). In 2:15 the adjective יוֹתֵר is used with the noun יִתְרוֹן (yitron, “advantage; profit”) in a wordplay or pun: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate – death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He strove to obtain wisdom, yet it held no ultimate advantage. Likewise, in 7:16, Qoheleth warns that wisdom and righteous behavior do not guarantee an advantage over wickedness and folly, because the law of retribution is sometimes violated.; #tn Heb “So do not be overly righteous and do not be overly wise.” The Hitpael verb תִּתְחַכַּם (titkhakkam, from חָכַם, khakham, “to be wise”) means “to make or show yourself wise” (HALOT 314 s.v. חכם; BDB 314 s.v. חָכַם). The Hitpael may be understood as: (1) benefactive reflexive use which refers to an action done for one’s own behalf (e.g., Gen 20:7; Josh 9:12; 1 Kgs 8:33; Job 13:27): because the law of retribution is sometimes violated, it is not wise for a person to be overly dependent upon wisdom or righteousness for his own benefit; (2) estimative-declarative reflexive which denotes esteeming or presenting oneself in a certain state, without regard to the question of truthfulness (e.g., 2 Sam 13:5; Prov 13:6; Esth 8:17): it is useless to overly esteem oneself as wise or to falsely present oneself as wiser than he really is because the law of retribution sometimes fails to reward the wise. The enigma of this line – “overly righteous and overly wise” – may be resolved by proper classification of the Hitpael stem of this verb.]
otherwise you might be disappointed.
17Do not be excessively wicked and do not be a fool;
otherwise you might die before your time.
18It is best to take hold of one warning without letting go of the other warning;[#tn The word “warning” does not appear in the Hebrew text, but is supplied in the translation two times in this line for clarity.; #sn The other warning. Qoheleth is referring to the two words of advice in 7:16-17. He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly.]
for the one who fears God will follow both warnings.
19Wisdom gives a wise person more protection[#tn Heb “gives strength.”]
than ten rulers in a city.
20For there is not one truly righteous person on the earth[#tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).; #tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.]
who continually does good and never sins.
21Also, do not pay attention to everything that people say;[#tn Heb “they”; the referent (people) has been specified in the translation for clarity.]
otherwise, you might even hear your servant cursing you.
22For you know in your own heart[#tn Heb “your heart knows.”]
that you also have cursed others many times.
23I have examined all this by wisdom;
I said, “I am determined to comprehend this” – but it was beyond my grasp.
24Whatever has happened is beyond human understanding;[#tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.; #tn Heb “is far away.”]
it is far deeper than anyone can fathom.
25I tried to understand, examine, and comprehend[#tn Heb “I turned, I, even my heart.”; #tn Heb “to seek.”]
the role of wisdom in the scheme of things,
and to understand the stupidity of wickedness and the insanity of folly.
26I discovered this:[#tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.]
More bitter than death is the kind of woman who is like a hunter’s snare;
her heart is like a hunter’s net and her hands are like prison chains.
The man who pleases God escapes her,
but the sinner is captured by her.
27The Teacher says:
I discovered this while trying to discover the scheme of things, item by item.
28What I have continually sought, I have not found;
I have found only one upright man among a thousand,
but I have not found one upright woman among all of them.
29This alone have I discovered: God made humankind upright,
but they have sought many evil schemes.