Here again the interpreter and translator meet many problems, and as a result these verses have been understood in many different ways. Despite these problems, however, there is general agreement about the very clear reference to death in the words man goes to his eternal home. We need to keep this aspect in mind as we deal with the rest of the verse.

Some commentators have concluded that the imagery of old age continues into this verse. After a rather direct saying about fear of heights, the figurative comments on almond blossoms, locusts, and caperberries (see comments below on desire) are interpreted as telling us something about the elderly. Other scholars analyze these same figures as contrasting with old age, showing the vitality of nature against the inevitability of death. Still others see a direct reference to death in each line, with the almond tree symbolizing the dormant season of death, and the grasshopper representing death and destruction (as is common in Joel and many other Old Testament passages). Because of these widely differing interpretations, we again suggest that translators render the text quite literally and leave interpretations to footnotes.

The verse opens with the particle also, showing that there is some link with what goes before. Rather than modifying this clause alone (as seems to be the case in the Revised Standard Version rendering), the particle probably modifies the next series of actions. New Jerusalem Bible marks this change in the discourse, starting a new sequence with “When….” If the translator’s language requires it, this is another good place to repeat the main clause of this very long sentence. Thus we can repeat the imperative “Remember your Creator” at the beginning of this verse: “It is good to remember the Creator, before the time when….”

The phrase they are afraid raises two questions. The first is the identity of the subject they. The second is which Hebrew verb is behind the Revised Standard Version translation afraid; does it come from raʾah “see,” or yareʾ “fear”? Although at least one scholar thinks they points to the birds in verse 4, most agree that the subject is human. We shall follow this view, though we cannot say more precisely who they are. New Revised Standard Version uses the impersonal “one.” On the second question it is probably correct to view the verb in the Hebrew text as are afraid.

Of what is high is literally “of height” or “of a high place.” New English Bible suggests “steep place.” Jerusalem Bible “when to go uphill is an ordeal” can give the impression that effort rather than reaction to being up high is the issue.

For translation of this clause we suggest “they are afraid of heights” or “when a person is afraid of being in a high place.”

And terrors are in the way: we may identify the terrors with the “evil” of verse 1, describing all kinds of dangers. In the way can be a literal reference to the road we walk on (as Good News Translation and New American Bible).

The almond tree blossoms begins a series of three illustrations from nature. Though seemingly straightforward, the translation of this clause presents many problems. First we note that the verb rendered blossoms can also mean “to despise.” This latter meaning seems unlikely, however, as it would lead to a mixed metaphor. The next problem is to determine why this illustration is used. The almond tree differs from other trees in that its blossoms appear in winter; it is also distinctive because its flowers are white. As noted above, some emphasize this time of winter blossoming as symbolic of death. Others such as Good News Translation relate the clause to aging and see a metaphor linking white blossoms and white hair: “your hair will turn white.” Again we suggest that these interpretations be mentioned in a footnote rather than in the body of the text.

However, translating this section literally brings us other difficulties. How should we render almond tree? If almond trees are known to the readers, this is no problem; but if not, we still must determine what to highlight in our translation. We could substitute the name of a tree that blossoms out of season or pick a tree that has white flowers. However, these substitutions may falsely suggest to readers that certain species of trees also existed in the biblical region. So it is probably better to use descriptive phrases such as “the tree blossoms out of season” or “white flowers cover the tree.” Describing the tree as one that bears nuts or fruits called “almonds” is not appropriate in this context, as that is not what is being emphasized here.

The grasshopper drags itself along: this clause poses problems for the translator and the interpreter. Most versions render the subject of the clause as grasshopper, though New Jerusalem Bible and Fox note the possibility that this noun may be read as “squill,” a type of plant that flowers like the almond tree in the preceding line. Another problem lies with the interpretation of the verb rendered as drags itself along. Some versions say the grasshopper “gets fat,” following the Septuagint “the locust’s paunch is swollen.” But the verb root really means “burdens itself,” or possibly “bears its load.” The biggest problem, however, is to determine what the point of the illustration is. Is the grasshopper, dragging itself along, a figure for an old person—possibly overweight—who is no longer able to move quickly? Or is this an image of death, since locusts often occur as symbols of death and destruction in the Old Testament (see Joel 1.4)? Good News Translation takes the first view, going so far as to remove the image altogether: “you will hardly be able to drag yourself along.” However, most versions translate this clause fairly literally, leaving the interpretation to the reader. This follows our basic approach on handling difficult figures in this final poem. If we believe that the theme is death, we may try to make this explicit by saying something like “the destructive locust creeps along.”

And desire fails presents yet another problem. The noun translated desire occurs only this once in the Old Testament, so its meaning is not certain. Its root form suggests “desire,” but an alternative is “the caperberry,” a small fruit that supposedly stimulates the appetite. This rendering is found in some translations (New American Bible, for example). Jewish tradition took the term to refer to sexual desire, so the word is possibly a euphemism for that. Fails indicates that desire is no longer felt. A generalized translation which notes that “all desire has faded,” or “a person has no interest in anything,” does justice to the idea, though we cannot say more than that. The link to old age and death is clear.

Because man goes to his eternal home: this explanatory clause begins with an introductory particle that we can also render “this is because….” Again, the general term man refers to “humanity.” Ongoing action is the sense supplied by the participle holek, so the verb goes speaks of steady advance toward a goal. It forms an inclusion with the first verses of the book, occurring in the references to the comings and goings of generations (1.4) and the cyclical movement of the wind and the streams (1.6, 7). As we have seen elsewhere (3.20; 5.15), this verb is often connected with death also. Here the goal is our eternal home, a euphemism for death or the grave (compare 9.3). With this portion of the verse the theme of death comes clearly into focus.

The translation of eternal home may be a problem in some languages. The expression is literally “his house of eternity” (ʿolam, see comments on this word at 3.11). It is possible that “house” is used to link back to the imagery in verses 3 and 4. In many languages the use of the word “house” will not be appropriate in a discussion of where a person goes at death. We can simply translate “this is because people die,” but this reduces the solemn feeling of the passage. It may be better to render the euphemism by a euphemism, if one is available. “People go to the final place,” “to the place of the dead,” or “where the dead are” are possibilities.

And the mourners go about the streets: the verb go about comes from a root describing circular motion. It forms an inclusion with the first verses in this book as the wind circles and returns to its point of origin (1.6). When applied to mourners, those whose family or friends have just died, it may mean that they are frequently seen. Death is always present in the community, and the frequent sight of funeral processions reminds people of that. Alternatively this verb can refer to the gathering of friends and neighbors that takes place as someone is dying. In some cultures people wait outside the home of the person who is dying, some genuinely concerned for what is happening inside, others (such as professional mourners or other profiteers) waiting for the moment of death so as to profit from a time of weakness. If this latter interpretation holds, we may translate “while mourners circle in the street.”

We can translate this clause as “mourners are often in the streets” or “those who mourn their dead are everywhere.”

In this verse again we see a series of clauses depending on the initial statement in 12.1. If necessary we can again repeat the clause “Remember your Creator” in order to make the long passage easier to understand.

For a translation of the whole verse, we suggest:

• [Yes, remember your Creator] before the time when people are afraid of heights and there are dangers along the way, when the almond tree blossoms,* and the grasshopper creeps slowly along, and all desire has failed. Because people are on their way to the place of the dead, and mourners are already circling about in the streets.

The footnote can say:
*The almond tree blossoms in winter and has white flowers. Some see the link to winter as indicating death, while others see the reference to blossoms as indicating the white hair of the elderly. Grasshoppers are usually associated with death and destruction (Joel 1.4), but others see a reference to the loss of agility in old age.

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 .

Verses 6 and 7 make up the last subunit of the section dealing with “Remembering the Creator.” In previous verses we saw that there is a wide difference of opinion on whether we are dealing with images of old age, of death itself, or of something else. Here there are still difficulties of interpretation. We do not know precisely what the images of broken cords, bowls, pitchers, and wheels refer to. However, verse 7 is very clear: dust goes back to dust and the spirit goes to God. So there can be little doubt that the images of brokenness in verse 6 point to death as well. While in the previous verses we saw many different approaches to translation, here virtually all versions give a more literal rendering.

This verse begins with the third “time before which” phrase. As noted earlier, in many languages it will be necessary to insert the main clause “remember” at several places in this long series of actions. If so, this is an appropriate place for such an insertion.

A series of six phrases describe things that are broken or have come to the end of a useful life. The imagery differs a great deal from what was used in the previous section. Here the attention is focused on cords, pots, pitchers, and pulleys. In every instance something happens to the item so that it can no longer be used. Though the word “water” does not appear in the text, it is obvious from the context that it is no longer available. Qoheleth’s readers or listeners would have been familiar with water as a symbol for life. So here the message is clear: life has come to an end.

Verse 6 contains four parallel lines made up of a conjunction, a verb, and a noun phrase.

This structure helps to convey the emotion of this passage. The verbs in initial position designate actions that occur in an instant (“snap,” “break,” “shatter”), emphasizing the abruptness and the unexpectedness of death. At the same time the slow, repetitive rhythm seems to express the inevitability of death. Translators should see if similar structures will have the same effect in their language. In some languages ideophones may be used to emphasize the swiftness with which these objects are destroyed.

Before the silver cord is snapped: see comments on verse 1 relating to the “before” phrase. A cord or rope made of silver may suggest a necklace, though some commentators speak of a “counterweight” because of the general context of drawing water from a well. Though many languages have a word for “gold,” not all have a term for silver. If this is the case a word like “chain” may be used, which will indicate that the cord is made of metal; alternatively we can simply say “cord of metal.” As noted below, however, the focus is not on what the items are made of, but the fact that they no longer serve their purpose. The verb is snapped is understood differently in some texts that suggest a verb like “cut” and “break.” These other possible meanings are not essentially different from the meaning of the present Hebrew text and so we do not need to spend time discussing this point. The crucial thing to convey is that the cord (or “chain”) breaks.

Or the golden bowl is broken: the Hebrew word may refer to a bowl (1 Kgs 7.41-42) or “reservoir” (Zech 4.2-3); it is a container of some kind. If made from gold it is unlikely that the verb broken is the best translation, because gold is so soft. “Spoiled” or “crushed” may be more appropriate. The key point seems to be that what was once a valuable object is no longer of use. Good News Translation‘s “the golden lamp” assumes that the bowl refers to the bowl-like oil lamps used in those days. However, the images here imply the use of water rather than oil, so translators should not follow the Good News Translation rendering.

These and the following illustrations are clearly figurative in some sense; they refer to everyday items, although made from precious metals, but they speak in an illustrative fashion. The problem is that we do not know what they point to. However, that is less serious a problem here, because the key feature is the verb with its theme of brokenness and loss of usefulness. For this reason we can translate somewhat literally; translators will note that Good News Translation does this also, having no other interpretation in mind. The first two clauses can be rendered straightforwardly as:

• before the silver chain snaps, or the golden bowl is spoiled.

Or the pitcher is broken at the fountain: a pitcher is used to hold a drink that can be poured out for individual people. The difference between a bowl and a pitcher is not the issue here. The pitcher or “water jug,” like the bowl, is smashed. So these two items are parallel in that they both illustrate the theme of brokenness. They lie in pieces alongside the fountain. This latter term describes a place where water bubbles up out of the ground. “Spring” or “water hole” is probably a better term to use. The pitcher was generally left at the spring or well for anyone to use to draw water. Unfortunately it is broken and can no longer be used to draw or hold water. In many cultures today people use nonbreakable containers to draw water, such as plastic buckets, sacks, and so on. Such modern terms should be avoided. The translator should look for a general expression referring to something that can be broken. It may be necessary to use a longer expression such as “the [clay] pot they use for dipping water” to get the meaning across. Here again, however, the emphasis is not on the object itself but on the fact that in a swift moment of time it is spoiled. Translation can be:

• … or the jug smashed alongside the spring.

• … or the jug for drawing water from the spring lies smashed.

Good News Translation changes the order of material at this point. It places this phrase at the end of the verse, presumably because it assumes this phrase is related to the final one. We do not need to make this change, since each of the phrases in these two verses is an independent but parallel example of things that are broken.

Or the wheel broken at the cistern: the Hebrew galgal is thought to be a wheel by Revised Standard Version and New English Bible. Good News Translation suggests “rope at the well.” New American Bible and Jerusalem Bible think it is a “pulley.” The root gll is generally associated with something that rolls (see, for instance, Pro 26.27). We presume it is a pulley or wheel through which the rope and bucket for drawing water runs. A cistern is a man-made storage place for water rather than a naturally occurring thing like a spring. When the pulley holding the rope is broken, the device cannot be used for raising water. In some languages it will be helpful to make this idea explicit. We can say “The pulley [at the well] is broken, and there is no longer any way to draw water from the well.”

The three illustrations here mention the main items (chain, bucket, and pulley) for drawing water; the point is that each is broken and no longer usable. These three illustrations forcefully make the point that, before it is too late, people should make wise decisions that will affect the rest of life. Each illustration is an indirect reference to death. This is the main issue for Qoheleth, and he has reminded readers that death can come at any moment, not necessarily only when a person is old and feeble.

The entire verse can be rendered:

• [Remember your Creator] before the silver chain is snapped and the golden bowl is spoiled, before the jug for drawing water is smashed and the pulley at the well is broken [and there is no way to get water from the well].

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 .

Death is now mentioned more directly. Dust presumably means the body after death, when it is buried and turns to dust again. In translation we can say “the body” or “the dead person.” The background for the imagery is Gen 2–3. The translator should consult these passages and try to maintain the same vocabulary if possible. Qoheleth is addressing an audience, and thus the real subject is “you.” In some cases this may be incorporated: “before you who are but dust return to the earth….” However, Qoheleth seems to purposely avoid speaking directly to his audience throughout this passage. If possible this indirect way of speaking should be maintained.

Returns to the earth carries two possible meanings. One is that the body turns to dust and becomes one with the ground from which it was formed; the other is a reference to the act of burial itself. In the latter the body is returned (using a passive rather than active form) to the earth. There are numerous cultures where the corpse is not buried but is disposed of in other ways. In such cases we suggest a literal rendering of the “back to the earth” expression, but with a footnote to explain the Israelite custom of burial and its link with the imagery of Genesis chapters 2 and 3.

As it was describes the situation just mentioned. It refers back to the word “dust.” The body, after death and burial, becomes one with the ground. This phrase helps us to determine what the previous phrase meant. Thus we can say “the body returns to the ground from which it was formed” or “the body goes back to the earth from which it was taken.”

And the spirit returns to God who gave it: spirit is the Hebrew term ruach; see comments on its meaning in 11.5. According to the tradition in Gen 2.7, God who formed human beings from the dust of the ground also gave them their “spirit” or “breath.” So it is fitting that at death the spirit returns to the one who gave it. The reference is to the spirit given to people, not to every creature, so we can make this clear by saying, “a person’s spirit returns to God who gave it [originally].” We have seen that the word for spirit is ambiguous in Hebrew (“wind,” “spirit,” “life-breath”), and we have translated it in each instance according to context. Here again the translator must be sensitive to the context, using a term that can refer to that part of a person that leaves the person at death.

Notice that the verb returns occurs in both parts of this verse. It is significant that in this conclusion we come back to the same words as occurred in the poem that opened the book (1.6). There the interpretation was “wind turning”; here it is “spirit returning.”

Qoheleth uses parallel lines and a chiastic structure to emphasize his point and to provide a proper ending to this poem.

The lines themselves are rich in repeated sounds in Hebrew. The translator may try if possible to maintain at least some of the literary features present.

For translation of the last part of the verse, we suggest:

• … before the body returns to the ground from which it came and the spirit returns to God who [originally] gave it.

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 .

Following the last large section of text (11.7–12.7), this verse serves as an important discourse marker in the whole literary work. With 1.2 it forms an inclusion or bracket around the entire work of Qoheleth, so that we hear the same vanity (hevel) refrain both at the beginning and the end of the text. The use of inclusion is a typical feature of Hebrew literature, but here this stylistic device is used to “frame” a much larger unit, a whole book. Thus this short statement is the sign that Qoheleth’s discussion, which began in 1.2, is now completed. He rounds off the entire discussion by quoting the opening saying.

Detailed comments on this saying are found in 1.2.

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 .

Besides brings us to the term yother from the root ytr. Its meaning is “something additional.” We can translate it as a marker, in which case we can simply say “Note:…”; or we can say “In addition.”

Being wise: see comments on 8.1. Literally this is “a wise man” or “a sage.”

Preacher: refer to the discussion on 1.1.

Suggested translations of the opening words:

• Note: Qoheleth was a wise man.

• Now, in addition, Qoheleth was a sage.

Also taught the people knowledge: here is the first qualification for any sage or truly wise person; he is someone who taught others. The object of his teaching was knowledge. In this book knowledge often parallels “wisdom”; however, consult the notes on 1.16 for a brief discussion of the difference between them. The Hebrew particle is here given as also, but it may have the sense that he constantly or regularly taught. Hence Good News Translation says “he kept on teaching the people.” New English Bible thinks “he continued to teach,” but the best translation may be “he always taught….”

Weighing and studying and arranging proverbs: the wise teacher had other responsibilities such as collecting and evaluating the sayings and experiences of others, whether they were Israelite sages or wise men from other countries. These three verbs weighing, studying, arranging, take us to the heart of the sage’s work. Weighing suggests the measuring process. In this context it may mean that he paid close attention to literary details and how things were expressed. It can also refer to the way he tested the truth of a saying. Studying comes from the root that means “search out,” possibly referring to his observation of life and the search for sayings that dealt with those situations. The third verb is arranging, and this must speak of an editorial activity, the collecting and assembling of material. Jerusalem Bible understands this latter to mean “amend,” but New English Bible may have the best suggestion, “how to best set them out.”

It may be quite a challenge in some languages to find terms similar to each of these activities. It will therefore be important for the translator to choose words that can be used with the word proverbs and that can describe the full range of activities outlined here. It may be that longer descriptive phrases will be required, or we may even have to combine several activities in the one expression. Good News Translation is one version that does this: “He studied proverbs and honestly tested their truth.” However, since the three verbs describe different aspects of the sage’s work, we recommend that the three verbs be retained if at all possible.

Proverbs aptly describes the kinds of sayings we find in the book of Proverbs. Translators can use a word that applies to “traditional teachings,” “wise sayings,” or “what the elders teach,” whether or not they are in some fixed form of saying like proverbs. In some languages there may be only one word to describe a wide range of oral forms, for example “proverb,” or “folktale.” Despite its wide reference such a term can be used in the translation at this point, especially if it also includes proverbs of the type found in the Old Testament.

With great care is the Hebrew adverb “much, many.” The question is whether Revised Standard Version with great care is an adequate translation. From the point of view of grammar it would be more correct to understand it as an adjective describing proverbs, so we ought to say “many proverbs.” This is the conclusion of Jerusalem Bible, New American Bible, and New Revised Standard Version.

Translation of the second part of the verse can be:

• He carefully wrote, researched, and arranged many proverbs.

• He tested ideas, as well as collecting and recording the teachings of the elders.

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 .

Elegant expression, deep and satisfying meaning—these were the goals of Qoheleth’s work as a thinker, a teacher, writer and collector of wisdom. The editor of Qoheleth’s writing acknowledges that fact.

The Preacher: refer to comments on 1.1.

Sought well describes Qoheleth’s attitude to his work. He used the term himself in 7.25, 28. We convey this commitment in a translation like “Qoheleth’s goal was to…,” “He was determined to…,” or more literally, “He tried hard to….”

To find pleasing words underlines Qoheleth’s search for “words that would bring pleasure.” The term “pleasure” occurs in 5.3; 12.1. It has a secondary meaning, “matter,” “thing,” but that is probably not suitable here. The sense seems to be “words that would give pleasure [to the listener]”—presumably because they were well phrased and elegant. Many languages will use a term like “sweet,” showing they are well spoken, though not necessarily easy to accept. When Good News Translation says they were “comforting,” this may be misleading, because to give comfort is not the point of the sage’s instruction. Rather he sets out to challenge and stir.

And uprightly he wrote words of truth: the initial conjunction may be contrastive, so we can say “but…” (Good News Translation). This makes clear that Qoheleth did not sacrifice content for the sake of elegance. He wrote is a Hebrew passive form with active meaning. Qoheleth was known for his honesty; he wrote uprightly, faithfully representing the truth as he saw it. He did not shrink from facing honestly the situations he encountered, and he attempted to derive sensible advice from them. Many languages may use a term related to “right,” or “straight,” to convey this meaning. New English Bible suggests “plainly.”

Words of truth are possible only if they reflect the real situations people have to deal with, and then give proper advice. They are words that contain the truth and so can be trusted. New English Bible catches the meaning with its “what he wrote was the honest truth.” In Pro 23.23 truth is used as a parallel to wisdom; such words are always just and right.

In some languages it may be redundant to express both uprightly and words of truth. If this is the case the two ideas can be combined: “When he wrote, he told the truth straightforwardly.” Or we can follow the New English Bible example above and turn the adverb “uprightly” into an adjective describing the words rather than how they were written.

Models for translation of the whole verse are:

• Qoheleth’s goal was to find words that would please, but when he wrote, he told the truth honestly.

• The Preacher sought hard to find pleasing words, but he always told the truth.

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 .

This is a saying that applies to all wisdom writing. Qoheleth’s somewhat radical ideas fit in this category of words designed to challenge people.

This verse has a chiastic structure, a fact that may help us in determining the meaning of the passage. It is made up of two statements that compare wisdom writing to “goads,” or instruments used to drive cattle.

This is followed by a phrase given by one Shepherd, which, as Revised Standard Version suggests, can serve as a relative clause describing sayings. Alternatively it can be an independent sentence, “They are given by one shepherd.”

The sayings of the wise is literally “The words of the wise.” It includes all the oral and written material produced by the sages, including Qoheleth.

Are like goads: a goad is an instrument, perhaps a stick, used by the shepherd to prod an animal in order to make it go in a given direction. Good News Translation gives an expanded translation making clear the function of the goad. It says “sharp sticks that shepherds use to guide sheep.” The verb are, which does not appear in the Hebrew, may also be rendered as “serve” or “function.”

Like nails firmly fixed is parallel to the word goads. It is often the case in Hebrew writing that the second line expands or gives more detail to the first, and this is apparently the case here: like nails adds to the description of the goads. It seems to suggest that these nails stick out from the piece of wood. They cause minor pain, forcing the animal to move as the shepherd wants.

Firmly fixed is the passive participle of a verb that can describe tent pegs driven into the ground (Dan 11.45 “pitch”). So Jerusalem Bible says “like pegs driven deep”; Good News Translation has “firmly driven nails.” The point is not how deeply they are driven in. In languages that must state what the nails are driven into, we can say “like nails sticking out of a piece of wood.” Good News Translation also understands the image to mean that the points of the nails are long-lasting, but this interpretation is not warranted. The nails are firmly fixed simply so that they can do an effective job of goading the animal. Contemporary English Version‘s “like nails that fasten things together” should not be used as a model.

The figure here states clearly how the pursuit of wisdom, or following the wise man’s teaching, is painful and demanding. Real truth and wise counsel “sting” the hearer, thus causing a real change in behavior or lifestyle. This idea can be expressed in the translation: “The words of wise people sting like cattle prods; they are sharp as nails.”

The collected sayings is a phrase occurring nowhere else in the Old Testament. It is an unusual phrase in Hebrew, literally “masters of gathering.” We have seen a similar expression in 10.11 (“master of the tongue”), which was interpreted as referring to a “master of a snake,” or “snake charmer.” It is possible, then, that the expression here refers to those people whose special concern was to collect wise sayings, that is, the sages themselves. But noting the chiastic structure, the expression seems parallel to The sayings of the wise, so the Revised Standard Version rendering the collected sayings seems the best solution. New Jerusalem Bible takes this view when it combines these two elements while retaining the two comparisons: “The sayings of the wise are like goads, like nails fixed in prodding sticks.” This can serve as a possible model.

Which are given by one Shepherd relates to the previous phrase “collected sayings.” However, it may also be an independent clause with “they” as the subject. Are given can be rendered here as “taught.” The verb points forward to the source of the sayings, the Shepherd. Most discussion of the phrase has to do with the meaning of one Shepherd. Who does it refer to? In the biblical context kings and gods are referred to by this figure of speech. Many commentators see it here as a reference to God, and Revised Standard Version shows that it takes this view by using a capital letter. Good News Translation expresses it directly with “God, the one shepherd of us all.” But this rendering almost certainly goes beyond what the text is saying. Some scholars see here a reference to King Solomon rather than to God. It is even possible to argue that Qoheleth himself is the one shepherd giving this particular collection of sayings. Others such as Fox view the phrase as a comparison: sages use words as shepherds use goads. In view of the great uncertainty about the meaning of one Shepherd, it seems unwise to make a direct reference to either God or Solomon in the body of the translation. Our suggestion is to keep the term “shepherd” in the text.

A fairly literal translation can say:

• The words of wise men are like the sticks shepherds use to guide their animals. Like sharp nails are the collected sayings taught by one shepherd.*

A freer translation is:

• The sayings of wise men are sharp as nails. They sting like cattle prods used by a shepherd.*

The footnote can say:
*Some think the Hebrew expression “one shepherd” refers to God or to Solomon.

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 .

The Hebrew text opens with the same phrase as verse 9, namely, yother “Note:…” or “In addition….” This marks it as another independent note from an editor.

This introduction is followed by a phrase that is literally “from these.” It is generally linked with the following verb, which Revised Standard Version gives as beware. However, it may simply be linked with the opening marker and mean something like “these are some other things to note,” in which case it points forward rather than back.

My son is a typical form of address used by wise men (see Pro 1.8; 2.1; 3.1), but it is not used by Qoheleth. We see it only here in the editorial comment.

Revised Standard Version combines beware with the phrase following My son: beware of anything beyond these. In reality the Hebrew says “In addition to these, my son, beware….”

Beware: the imperative calls the young student to avoid a problem. However, it is possible to misunderstand this as a negative warning, when it is actually more appropriate to think of it as a positive call to pay close attention to, and learn from, the teacher’s instruction (see 4.13). We can give its sense as “Take note” or “Be careful to….” As noted above, it is an independent word.

Anything beyond these: like the expression in verse 9, this phrase opens with the term yother and marks the second editorial comment. New English Bible suggests “one further [warning],” and Jerusalem Bible has “one last thing.” Both convey the fact that the editor has something more to say. Perhaps it is better if we can render yother in the same manner both in verse 9 and here. This will enable the reader to more clearly identify the two sections as additions.

Beyond these refers either to all that Qoheleth has said, or in a more general way to the entire wisdom tradition. However, there is also another possible meaning of these words that does not appear to have been represented in translations. It is that the preposition m(in) means “to” with the sense “to these things … pay close attention.” If this view is accepted, these refers to the two items that follow, namely, writing books and study.

There are a number of possibilities for translation:

• Note: My son, one further warning—….

• My son, let me warn you of something else.

• There is something else you need to know, ….

• In addition, my son, pay close attention to these things!

We prefer the last of these.

Of making many books: here we have the content of the imperative, the item that the editor wants to be noted. The Hebrew text opens with an infinitive, “to make.” Its object is the noun phrase “many writings.” Here the infinitive must describe the same process as was referred to by the three verbs in verse 9, which is to say, the task of gathering, copying, and developing written sayings for the purpose of instructing others. When New English Bible speaks of “the use of books,” it is rather vague. Translators should try to give a clear indication of the wisdom process, so a possible translation may be “gathering wise sayings,” “gathering the sayings of the elders,” or “compiling proverbs.”

There is no end states the simple fact that the work of the wise man is an endless one. The statement should not be taken as having a negative meaning. Struggling to understand the human situation, trying to form advice into short teachable sayings that will help people to cope with life—it is this task that is unending. This is so because people change, situations change, and because every wise person must struggle with the never-ending task. As Jerusalem Bible says so clearly, it “involves endless hard work.” The warning to the young student is obvious; “If you want to become a sage, be prepared for a life-long struggle to grow in understanding, and to devote yourself to the writing and editing of sayings for others’ instruction.”

We may translate this clause as:

• Compiling wise sayings is an endless task.

• Writing proverbs involves endless hard work.

The following sentence is parallel in meaning to the above clause and also calls the reader to recognize the demands on those who aspire to wisdom.

Much study: the Hebrew noun used is found only here, so discussion about its precise meaning is inevitable. It appears to be related to the verb “to meditate,” “to study.” In this setting it presumably refers to studying the traditions of wisdom, and meditating on all aspects of human life. The adverb much describes the great extent of the task, the energy required. Its meaning can be given as “thinking a lot about….”

Is a weariness of the flesh is a noun phrase. It can be turned into a verbal phrase if required, to explain that study will cause fatigue. It is unfortunate that the term weariness in English often has a negative sense. It is certainly not the editor’s intention here to discourage hard work or sustained effort. He is simply pointing out a fact of life: the search for wisdom is demanding and exhausting, and the young student needs to recognize that from the outset.

Flesh has various meanings in the Scriptures, one of which is “human beings” (Gen 6.13), while others are “physical body” or “meat.” The editor is not speaking about literal flesh here but of the physical and emotional fatigue that the sage experiences. Qoheleth referred to that in 2.17, 20, so the editor is reminding the reader of the demands of the task of following the sage. It calls for sacrifice and pain.

We may translate this part of the verse as:

• Devoting yourself to the study of wisdom will exhaust you.

• The search for wisdom is totally demanding.

In some languages, however, these suggested models may be too abstract. We may also express these sayings in conditional clauses, using “you” or “one” as subject:

• My son, let me warn you of something else:
If you collect proverbs, this is a task that never ends.
If you long to be wise, be sure it will demand all your strength.

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 .