Eclesiastes 10
Bob Utley · You Can Understand the Bible
Eclesiastes 10
CONTEXTUAL INSIGHTS It is obvious that a new context starts in Eccl. 9:13 (cf. NKJV, TEV, NJB) and runs through Eccl. 10:20 (NJB takes it to Eccl. 11:6). Much of it is poetry (NKJV, NRSV, NIV). The theme is the contrast between the wise person and the foolish person (cf. Eccl. 9:1,2).
Eclesiastes 10:1-4
10:1 This verse and Eccl. 9:18 are related by contrast. One something can ruin everything! We might say: one bad apple spoils the bushel one bad egg spoils the omelet Foolishness, like leaven, can permeate and affect the whole! ▣ "stink" This translates two Hebrew parallel phrases: "cause to stink," BDB 92, KB 107, Hiphil IMPERFECT, cf. Prov. 13:5; Exod. 5:21; 16:24; 1 Sam. 27:12 "cause to bubble" (i.e., ferment), BDB 615, KB 665, Hiphil IMPERFECT, cf. Ps. 59:7; 94:4; Prov. 15:2,28 "weightier" NKJV, NJB, JPSOA, Peshitta "outweighs" "cancels" REV "lose its worth" "more precious" This term (BDB 429, KB 431) is from the same root as "precious," "prized." It is a play on the Hebrew (i.e., Aramaic) concept of that which is heavier (i.e., metals) is more valuable. ▣ "wisdom and honor" These are parallel: "wisdom," BDB 315, KB 314 so common in Ecclesiastes "honor," BDB 458 II, KB 457, also a word play on "heavy" (BDB 458, e.g., Eccl. 6:2; Ps. 62:7; 84:11; Prov. 3:16,35; 22:4; 25:2). This term is often translated "glory," e.g., Ps. 3:3; 4:2; 19:1; 24:7, 8,9,10 (twice) 10:2 "the right" This term (BDB 411, KB 415-416) originally referred to the right hand which is normally the stronger (i.e., right handed people are more common) this hand is also the one raised in an oath (religious and civil) the one that held the shield in battle since directions were noted by facing east, it refers to the south SPECIAL TOPIC: HAND ▣ "the left" This term (BDB 969) in Arabic means "unlucky" (cf. JPSOA). It denotes the north. These two terms are often used as imagery for deviating from the standard of God. God's truth or Torah was seen as a well-worn, clearly marked path (e.g., Ps. 119:105). Deviation from the path (in any direction) meant sin and rebellion (e.g., Deut. 9:12,16; 31:29). It became a cultural idiom (cf. 2 Sam. 2:21). SPECIAL TOPIC: THE PATH, THE WAY 10:3 One's actions reveal one's character (cf. Prov. 12:23; 13:16; 18:2). We would say, "give a person enough rope and he will hang himself." It is interesting that the phrase "his sense is lacking" is literally, "the fool has no heart" (i.e., he cannot think clearly, he lacks judgment, cf. Prov. 6:32; 7:7; 9:4,16; 10:13,21; 11:12; 24:30). SPECIAL TOPIC: FOOLISH PEOPLE 10:4 This is advice for those who serve the king (or other leaders). It links up with Eccl. 8:1-4 and 10:16-17,20. This advice on how to act appropriately in a monarch's presense gives evidence that the author of Ecclesiastes was not Solomon. NASB, NJB "composure" "conciliation" "calmness" "keep calm" "pardoned" "amends" "healing" "do not leave your place" (i.e., position or office) This term (BDB 951, KB 637 II) means "healing," "cure," or "health" (cf. Eccl. 12:18; 13:17; 16:24). Here it is imagery for a sound mind, a calm spirit (cf. Prov. 14:30), which denotes a person not guilty of the charges or anger of the ruler.
Eclesiastes 10:5-7
10:5-7 This literary unit also speaks to rulers and the wealthy. As so often in Wisdom Literature, a role reversal occurs (cf. Eccl. 9:13-18; Prov. 29:2). 10:5 "I have seen" This is a recurrent VERB (BDB 906, KB 1157, used 47 times), which highlights Qoheheth's method of personal observation as the basis of his life philosophy. He focuses on wisdom as practical and observable in daily life. He primarily (not exclusively) uses natural revelation (i.e., Ps. 19:1-6) instead of special revelation (i.e., Scripture, Ps. 19:7-14) to make his points. ▣ "error" This term (BDB 993) implies an inadvertent action or word (e.g., Lev. 4:2,22,27).
Eclesiastes 10:8-20
10:8-9 This relates several "unexpected consequences" to one's actions: A person who digs a pit to capture an animal (or person) will be captured by it (cf. Prov. 26:27). A person breaks through a wall to escape, but in doing so is bitten by a snake hiding there (cf. Amos 5:19). workers in stone work quarry remove stones from a field construction of walls or buildings wood cutter activities It must be admitted that the above interpretation assumes a negative attitude on the part of the worker, which is not easily demonstrated from the text itself. It is possible, however, that the results described are merely accidental and unexpected (cf. Eccl. 10:9). Human actions and words have unexpected consequences (cf. Prov. 26:27). SPECIAL TOPIC: HUMAN SPEECH, II. A. 19:10 "Wisdom has the advantage of giving success" This entire context (i.e., Eccl 9:13-11:6) shows the "advantage" (BDB 452) of wisdom over folly. This is a surprising statement because elsewhere in Ecclesiastes "advantage" has a theological sense (i.e., see full note at Eccl. 1:3). Usually Qoheleth asserts the longterm spiritual value (i.e., advantage) of wisdom over the temporal, earthly use. In the context, wisdom is presented in ways similar to Proverbs. Again, it is hard to outline or structure this book. It is more like a life journal than a literary production. 10:10-11 Humans can take actions (i.e., gain wisdom) that will help them live their lives easier and better! The term "profit" (BDB 452; NIDOTTE, vol. 2, pp. 572-573, #4,5) carries significant theological weight, often referring to a lasting or eternal advantage (cf. Eccl. 1:3; 2:11; 3:9; 5:16; see full note at Eccl. 1:3). Here the focus is on this life, similar to Proverbs. 10:11 "charmed. . .charmer" This root (BDB 538, KB 527) can be understood as "whisper" or "charm." This is used of the actions of a medium; see note at Deut. 18:11. 10:12-14 There is a play on the term "mouth," "lips," and "swallow" (i.e., "consume"). What we say does make a difference (e.g., Eccl. 10:13,14; Prov. 10:32; 11:11,13; 13:3; 14:3; 18:6,7,21; Matt. 12:37). SPECIAL TOPIC: HUMAN SPEECH, II. A., B. 10:13 "the end of it is wicked madness" The NIDOTTE, vol. 1, p. 1040, asserts that this refers to an attitude of life that recognizes no moral law operating in the world. Therefore, this would be taking the imagery of "under the sun" as a life's motto. In my culture it is the idiom, "you only go around once in life, so get all the gusto you can." Ecclesiastes addresses this very attitude (cf. Eccl. 3:17; 9:11; 12:14). 10:14 "No man knows what will happen, and who can tell him what will come after him" This is a recurrent theme (cf. Eccl. 3:22; 6:12; 7:14; 8:7; 10:14). The future is hidden, even from the wise and godly person! Wisdom is far better than foolishness (cf. Eccl. 10:15), but it is limited in this fallen period of human history! 10:15 There are several ways to view this verse: work makes a fool tired (i.e., instead of happy) fools do not like work (i.e., they are lazy) fools cannot find the path to the city God's wisdom, cf. Eccl. 10:2-3 the place of employment 10:16-17 "Woe" This INTERJECTION (BDB 33 III), often translated "alas," is found only twice in the OT, both in Ecclesiastes (cf. Eccl. 4:10; 10:16), but often in rabbinical literature. There are two reasons for the woe: a young, inexperienced ruler drunken, worldly-minded leadership It is surprising that "young" (BDB 654, lit. "child") is contrasted with "noble" (BDB 359). Possibly this is related to Eccl. 10:7 (i.e., slave acting like a prince) or to Eccl. 4:13-16, a seeming historical example. 10:17 NASB, NKJV, LXX, Peshitta "blessed" NRSV, NJB, REB, JPSOA "happy" "fortunate" This term (BDB 80, KB 100, e.g., Ps. 32:2; 84:5,12; 119:1; Prov. 3:13; 8:34; 28:14) is the literary opposite of "woe," (Eccl. 10:16). In Psalms it denotes the blessing of being the covenant people of YHWH. ▣ "At the appropriate time" This concept of a divinely appropriate time was first introduced in Eccl. 3:1-11,17; 7:17; 8:5,6,9; 9:8,11,12(twice); 10:17 (esp. Eccl. 3:11). ▣ "for strength" Food is for activity, not for inactivity (drunkenness, see SPECIAL TOPIC: WINE AND STRONG DRINK). We eat to live; we do not live to eat!! One who controls the base appetite to eat probably can control other areas where self takes control. Self discipline is crucial in a leader! 10:18 This seems to be an unrelated saying (cf. TEV. NJB), which chastises inactivity (cf. Prov. 24:30-34). It may be related to characteristics of leaders (cf. NKJV, NRSV). Several of the words are rare (i.e., "rafters," BDB 900) and point toward a cultural proverb. 10:19 This verse seems to express the point of view of the foolish. "money is the answer to everything" "money answers every thing" NRSV, REB, JPSOA "money meets every need" "you can't have either without money" "money has an answer for everything" "money brings one low and causes him to go astray in all things" "but to money all things will humbly yield obedience" Ths phrase is not meant to be a negative attack on money. Both food (i.e., "bread") and drink (i.e., "wine") are seen as gifts from God, so too, the means to buy them. It is possible that the VERB (BDB 772 I, KB 851, Qal IMPERFECT) is meant to be understood as in Eccl. 5:20 (the other use of this VERB in Ecclesiastes), "keep him occupied." In this sense money allows "feasts," "parties," "social occasions" for all to keep their minds off the vanity of all things the mysteries of God's activities SPECIAL TOPIC: WEALTH 10:20 The VERB "curse" (BDB 886, KB 1103, used twice) is a Piel IMPERFECT used in a JUSSIVE sense. It is hard to keep reckless words a secret (cf. Luke 12:3)! Those who hear these outbursts often use them for self interest (i.e., tell the king in order to gain favor).