Hair-do (and don't), The Canticle 2, Song of Songs

Translation for me is more a matter of combing hair than studying history.  I am unavoidably caught by historical criticism, and all sorts of scholarship. I am absolutely dependent on modern technology for my information. Perhaps now, if it all failed, there is enough of a bootstrap in me and sufficient of slow-moving books, that I would remember enough, but I think it impossible that without the comb of my electronic concordance and the mirror of my automated music and the bias of my semi-automated semantic field clippers that I could approach this project at all.

When all is said and done, I have only my own tongue.

The Song chapter 2, I had played with before - but how it shocks me to make it conform to my rules. And what are these unique parts of the ancient house? Here's a few verses - not at my favorite yet. (Song 2:15)

אֲנִי֙ חֲבַצֶּ֣לֶת הַשָּׁר֔וֹן שֽׁוֹשַׁנַּ֖ת הָעֲמָקִֽים	1	I am the crocus of the plain, the lily of the valley.	16
כְּשֽׁוֹשַׁנָּה֙ בֵּ֣ין הַחוֹחִ֔ים כֵּ֥ן רַעְיָתִ֖י בֵּ֥ין הַבָּנֽוֹת	2	As a lily among thorns, so is my friend among the daughters.	16
כְּתַפּ֙וּחַ֙ בַּעֲצֵ֣י הַיַּ֔עַר כֵּ֥ן דּוֹדִ֖י בֵּ֣ין הַבָּנִ֑ים בְּצִלּוֹ֙ חִמַּ֣דְתִּי וְיָשַׁ֔בְתִּי וּפִרְי֖וֹ מָת֥וֹק לְחִכִּֽי	3	As an apricot tree among the trees of the wood, so is my beloved among the sons; in his shadow I was attracted and I sat, but his fruit was sweeter to my palate.	17 18
הֱבִיאַ֙נִי֙ אֶל־בֵּ֣ית הַיָּ֔יִן וְדִגְל֥וֹ עָלַ֖י אַהֲבָֽה	4	He brought me to the wine house, and his banner over me was love.	17
סַמְּכ֙וּנִי֙ בָּֽאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי	5	Support me with raisins, outspread me with apricots, for ah, I, I am writhing with love.	14 7
שְׂמֹאלוֹ֙ תַּ֣חַת לְרֹאשִׁ֔י וִימִינ֖וֹ תְּחַבְּקֵֽנִי	6	His left hand is under my head, and his right hand embraces me.	15
הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֙ם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּעֽוֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ2	7	I have adjured You, daughters of Jerusalem, by the hosts of gazelle or by the hearted dear hart of the field, if you arouse or if you disturb this my love till it delight.	21 18
ק֣וֹל דּוֹדִ֔י הִנֵּה־זֶ֖ה בָּ֑א מְדַלֵּג֙ עַל־הֶ֣הָרִ֔ים מְקַפֵּ֖ץ עַל־הַגְּבָעֽוֹת	8	The voice of my beloved, behold, this one, coming, leaping over the hills, springing over the hillocks.	7 14
דּוֹמֶ֤ה דוֹדִי֙ לִצְבִ֔י א֖וֹ לְעֹ֣פֶר הָֽאַיָּלִ֑ים הִנֵּה־זֶ֤ה עוֹמֵד֙ אַחַ֣ר כָּתְלֵ֔נוּ מַשְׁגִּ֙יחַ֙ מִן־הַֽחֲלֹּנ֔וֹת מֵצִ֖יץ מִן־הַֽחֲרַכִּֽים	9	My beloved is like the hosts of gazelle, or the faun of the hart; behold, this one, standing behind our embankment, peering through the perforations, blossoming through the grate.	14 25
עָנָ֥ה דוֹדִ֖י וְאָ֣מַר לִ֑י ק֥וּמִי לָ֛ךְ רַעְיָתִ֥י יָפָתִ֖י וּלְכִי־לָֽךְ	10	My beloved answered and said to me: arise, you, my friend, my fair one, and you, come away.	8 12
כִּֽי־הִנֵּ֥ה הסתו הַסְּתָ֖יו עָבָ֑ר הַגֶּ֕שֶׁם חָלַ֖ף הָלַ֥ךְ לֽוֹ	11	For behold, winter is passed, the heavy rain is abolished. It has walked offstage.	8 8

God is hidden in the animals of the Song. I am sure you knew this. Hence the wording of verse 7 - בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה - tsava'ot, roe or gazelle, sounds like hosts as in Lord of Hosts, ayyilot hasadeh sounds like El Shaddai- a name for God. I was going to vary roe and gazelle unnecessarily - but it always causes trouble eventually. No hair-do needs an accidental curl.

Psalm 7 - rereading toil and work

It could be that I am about to fall into another translation trap - what fun!

But there is a trap in Psalm 7 - the last section is a trap for the one who has work to do and the one who bears toil (`amal) עמל. Those words - work and toil I have seen and partially responded to. Toil is a theme in Qohelet - almost half of its uses in the Writings are in this book. I missed 'work' in Job where the word (pa`al) פָעַל is a theme. This word is often paired with iniquity - as in 'workers of iniquity', but it is also used in phrases like - 'wonderful works'. Does פָעַל become significant in its usage as distinct from that other word (`asah) עָשָׂה which is frequently used for fashion, work, make or do? פָעַל is rarer in usage. Here are some rough counts:

	Psalms	Job	Ruth	Lamentations	Song	Qohelet	Esther
Work פָעַל	26	11	0	0	0	0	0
Make עָשָׂה	110	35	10	2	4	37	46
Toil עמל	13	8	0	0	0	21	0

I associate the doing of wonderful works with the record of God's deliverance of Israel and through the Elect, of all humanity. E.g. as the refrain in Psalm 107 (his wonderful works for the children of dust) or Psalm 111. I am not alone in this association. It appears that the word for 'works' ἔργον in John's Gospel 'the works that the Father has given me to finish' is reflecting in Greek the connotation of פָעַל.This forms my thoughts when I read the last section of Psalm 7 where it is not clear who is the intended subject of some of the verbs. It seems to me that 'he' chose to create, complete, and consume evil by falling into the trap that the wicked set for themselves. So I would not let God be the subject of some verbs and not others. I have left the subject of the verbs as uncertain in English as it is in Hebrew. Resolving such uncertainty is a translation trap I prefer to avoid.

This psalm was repeatedly presented to me last night as I dreamed and as I awoke. My literal translation and diagram is a bit more complete now and may be found here. The chart to the right shows the words that repeat more than twice.

Here is a reworked English translation.

A reel of David who sang to יְהוָה about the words of Cush of Benjamin

יְהוָה my God in you I have sheltered
save me from all my persecutions and deliver me
or he will seize my throat like a lion
tearing apart and there is none rescuing

יְהוָה my God if I have done this
if there is injustice in the palm of my hand
If I have paid back evil to one who is at peace with me
and have withdrawn empty from one who troubles me
let an enemy persecute me and slit my throat
and take and trample my life on earth
and make my glory to dwell in the dust

selah

Arise יְהוָה in your anger,
be lifted up in the outbursts of my foe
and awake my God
judgment you command
So a congregation of people encircle you
and for her to the heights return

יְהוָה shall judge the peoples
Judge me יְהוָה for my righteousness and my completeness in me
Mature, I pray, the evil of the wicked
and steady the righteous
and test hearts and vital centres
O God of righteousness
My shield is of God delivering the upright of heart
God judges right and God is indignant every day

If he will not turn he will sharpen his sword
his bow he bends and will aim
and for him he has prepared
consuming means of death
his arrow for burnings he will make

Behold he will bind sorrow and has conceived toil
and will bear falsehood
A pit he will dig and will explore it
and will fall into the depths that he worked
He will return his toil on his head
and on his scalp his violence will descend

I will praise יְהוָה for his righteousness
and I will sing the name of יְהוָה on high

I found this post while looking for Habakkuk 3 -  it relates to this psalm.

The fifth scroll

I have to come finally to the fifth scroll, Esther. I do not know yet where this will take me. My current writing has made me focus on theology as well as Hebrew translation. I find the way each book treats God has made me think about the personages in the text and their relationship as portrayed.

So Ruth, Naomi, and Boaz are very personal towards God, but the characters in Job are filled with near to far tension among the various names of God that they use. And Qohelet has its singular perspective. Lamentations is like the Psalms (as is the character of Job) in that the lament directly addresses God. This is not the case in either Ruth or Qohelet.

In Esther, a name meaning star but very similar to the Hebrew for hidden, no name of God appears at all. This is not even true of the Song where Yah appears briefly in chapter 8 and is hidden in the word play of the hosts of roe and the goodly hart. So how is God hidden in Esther - or should I even ask this question?

I have not read Esther for 33 years. I can date this because I was reading it to my children when we first came to Calgary (1977), and since we had no house, we were in a hotel and I was reading it to them at breakfast (I know, I know). A man at the next table was seriously affronted by my reading, though my voice was discreet (but I am a tenor), and he came up to me and said I should not be reading such a book to my children. So what will I learn from this book? I have been reluctant to start translating! 

Robert Alter gives it a mention in his 'Art of Biblical Narrative' and he calls this post-exilic story "a kind of fairytale - the lovely damsel, guided by a wise godfather, is made queen and saves her people - richly embellished with satiric invention; its comic art departs from historical verisimilitude in ways that pre-exilic Hebrew narrative seldom does,..." so in true literary critical form, I will be looking for these in the story -  they are not very hard to find in the first chapter.

But what is its serious underbelly?

Ecclesiastes chapter 12 - many books and things

This entire post got wiped out by the blogger editor. It's a bug in the undo logic. The blogger editor has a number of bugs. Frequently it forgets where the cursor should be. There doesn't seem to be anyone to tell. And if there were, they might not have any control over it anyway. Most of the time, though, it gets the right to left and the left to right right! That's a lot more than I can say for Word.

Fortunately there was nothing lost but some doggerel that I now totally forget. It must have been a loser in the quantum field. (The rest of the post is in another tool that allows some diagramming and so on.)

Finally we are at chapter 12 and complete as far as a first pass at this very strange book. Dr Seuss wrote many books of course.  As many as Qohelet's proverbs.  But he was not wearied by them - at least it doesn't seem that way. He is as opposite to Qohelet as one can imagine - if one reads the Preacher piously. Qohelet is sure a curiosity. No priests, no church or assembly, except the one possible mention of a collective in this chapter - maybe this is a poke at the name Qohelet. He almost supports 'eat, drink, and be merry, for tomorrow you die' in contrast to the dour apostle Paul.  But you know what? Paul is not as bad as many believe. There is no distortion that his Lord cannot set to toil as produce in the garden - as it is written, the earth has brought forth its produce, let all the peoples praise him.

וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ	12.1 vuzkor )et bvor)eyka byméy bxvuroteyka `àd )asher lo) yabo)vu yméy hara`ah vhigy`vu shanym )asher to)màr )éyn ly bahem xépec	Remember your creator in the days of your youth before the arrival of the days of evil and the impact of years in which you say there is for me in them no pleasure	..
עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם	12.2 `àd )asher lo) texshàk hàshemesh vha)vor vhàyaréàx vhàkvokabym vshabvu he`abym )àxàr hàgashem	before the darkening of the sun or the light or the moon or the stars when the clouds return after the rain	I think returning clouds are like the light shining - a positive perceived sign of continuing life as opposed to the darkening of perception
בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וְהִתְעַוְּתוּ אַנְשֵׁי הֶחָיִל וּבָטְלוּ הַטֹּחֲנוֹת כִּי מִעֵטוּ וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת	12.3 bàyvom sheyazu`vu shomréy hàbàyit vhit`àvutvu )ànshéy hexayil vuba+lvu hà+oxanvot ky mi`é+vu vxashkvu haro)vot ba)arubvot	in the day that the keepers tremble in the house when human strength is made crooked and the grinders cease for they are few and those who look in the windows are darkened	crooked closes a trio that acts as a frame for the work similarly the three mentions of Qohelet - we will find more.
וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק בִּשְׁפַל קוֹל הַטַּחֲנָה וְיָקוּם לְקוֹל הַצִּפּוֹר וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר	12.4 vsugrvu dlatàyim bàshvuq bishpàl qvol hà+àxanah vyaqvum lqvol hàcipvor vyishàxvu kal bnvot hàshyr	and the doors are shut in the street and low is the voice of the grinder and it rises at the voice of a bird and subdued are the daughters of song	..
גַּם מִגָּבֹהַּ יִרָאוּ וְחַתְחַתִּים בַּדֶּרֶךְ וְיָנֵאץ הַשָּׁקֵד וְיִסְתַּבֵּל הֶחָגָב וְתָפֵר הָאֲבִיּוֹנָה כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים	12.5 gàm migabohà yira)vu vxàtxàtym bàderek vyané)c hàshaqéd vyistàbél hexagab vtapér ha)abyvonah ky holék ha)adam )el béyt `volamvo vsabbvu bàshvuq hàsvopdym	Even from pride they will fear and terrors are in the way and the almond will be a derision and the grasshopper will drag itself along and appetite will be frustrated for the earthling goes to his eternal home and those who wail circle in the street	wail - Eccl 3:4 same word
עַד אֲשֶׁר לֹא ירחק חֶבֶל הַכֶּסֶף וְתָרוּץ גֻּלַּת הַזָּהָב וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר	12.6 `àd )asher lo) yératéq xbel hàkeseph vtarvuc gulàt hàzahab vtishaber kàd `àl hàmàbvuà` vnaroc hàgàlgàl )el hàbvor	while the silver cord is not distant or crushed the golden bowl or the pitcher broken at the fountain or the wheel crushed at the well	distant - Eccl 3:5
וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ	12.7 vyashob he`apar `àl ha)arec kshehayah vharvuàxtashvub )el ha)elohym )asher ntanah	and the dust returns to the earth as it was and the spirit returns to the God who gave it	all these phrases are governed by the negative in verse 1 - עַד אֲשֶׁר לֹא
הֲבֵל הֲבָלִים אָמַר הַקּוֹהֶלֶת הַכֹּל הָבֶל	12.8 habél habalym )amàr hàqvohelet hàkol habel	An utter futility, touts the Qohelet, total futility.	What's a qohelet? Surely we could find a picture.
וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם עוֹד לִמַּד דַּעַת אֶת הָעָם וְאִזֵּן וְחִקֵּר תִּקֵּן מְשָׁלִים הַרְבֵּה	12.9 vyotér shehayah qohelet xakam `vod limàd dà`àt )et ha`am v)izén vxiqér tiqén mshalym hàrbéh	and it was left that Qohelet became shrewd still he taught knowledge to the people --- and he listened and he examined straightening out many proverbs	note the closing of the trope of both crooked and the straight
בִּקֵּשׁ קֹהֶלֶת לִמְצֹא דִּבְרֵי חֵפֶץ וְכָתוּב יֹשֶׁר דִּבְרֵי אֱמֶת	12.10 biqésh qohelet limco) dibréy xépec vkatvub yosher dibréy )emet	Qohelet sought to find delightful things and wrote upright things of truth	There are several closing brackets in this chapter - some sevenfold.
דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד	12.11 dibréy xakamym kàdarbonvot vukmàsmrvot n+vu`ym bà`aléy )asupvot nitnvu méro`h )exad	The things of the shrewd are as goads and as nails fixed of the owners of gathered sayings given by one shepherd	..
וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר	12.12 vyotér méhémah bny hizahér `asvot sparym hàrbéh )éyn qéc vlàhàg hàrbéh ygi`àt basar	and what is left from these, my child, be warned: of the making of many books - there is no end and much study is a weariness of the flesh	warn Eccl 4:13 weary Eccl 10:15
סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְו‍ֹתָיו שְׁמוֹר כִּי זֶה כָּל הָאָדָם	12.13 svoph dabar hàkol nishma` )et ha)elohym yra) v)et micvotayv shmvor ky zeh kal ha)adam	the end of the thing - the whole - let us hear Fear this God and keep his commandments for this is the whole for the earthling	..
כִּי אֶת כָּל מַעֲשֶׂה הָאֱלֹהִים יָבִא בְמִשְׁפָּט עַל כָּל נֶעְלָם אִם טוֹב וְאִם רָע ש	12.14 ky )et kal mà`aseh ha)elohym yabi) bmishpa+ `àl kal ne`lam )im +vob v)im ra`	for every deed this God will bring into judgment on all that is hidden whether good or evil	cf Psalm 90:8

Ecclesiastes chapter 11 -

There are things that are good together
sweet in spite of their futility
given as gift by the one who selects
and chooses the beloved for love

In the midst of what it doesn't know
the earthling must learn to be
in the moment of its own choosing
one who takes pleasure in the gift of its life.

שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם כִּי בְרֹב הַיָּמִים תִּמְצָאֶנּוּ	11.1 shàlàx làxmka `àl pnéy hàmayim ky brob hàyamym timca)envu	Send out your bread on the face of the waters and in many days you will find it	..
תֶּן חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה כִּי לֹא תֵדַע מַה יִּהְיֶה רָעָה עַל הָאָרֶץ	11.2 ten xéleq lshib`ah vgàm lishmvonah ky lo) tédà` màh yihyeh ra`ah `àl ha)arec	Give a portion to seven and even to eight for you do not know what evil will be on the earth	..
אִם יִמָּלְאוּ הֶעָבִים גֶּשֶׁם עַל הָאָרֶץ יָרִיקוּ וְאִם יִפּוֹל עֵץ בַּדָּרוֹם וְאִם בַּצָּפוֹן מְקוֹם שֶׁיִּפּוֹל הָעֵץ שָׁם יְהוּא	11.3 )im yimal)vu he`abym geshem `àl ha)arec yaryqvu v)im yipvol `éc bàdarvom v)im bàcapvon mqvom sheyipvol ha`éc sham yhvu)	If the clouds are full of rain on the earth they empty themselves and if a tree falls to the south or to the north the place where the tree falls - there it is	There are a number of words here that pair off with words in earlier chapters and there are three new words that repeat only in later chapters.
שֹׁמֵר רוּחַ לֹא יִזְרָע וְרֹאֶה בֶעָבִים לֹא יִקְצוֹר	11.4 shomér rvuàx lo) yizra` vro)eh be`abym lo) yiqcvor	One who watches wind will not sow and one who sees clouds will not reap	O the danger of the concordant gloss - so I ignore it this time I'm sure we could translate as - 'one whose head is in the clouds'
כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ מַה דֶּרֶךְ הָרוּחַ כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה כָּכָה לֹא תֵדַע אֶת מַעֲשֵׂה הָאֱלֹהִים אֲשֶׁר יַעֲשֶׂה אֶת הַכֹּל	11.5 kà)asher )éynka yvodéà`màh derek harvuàx kà`acamym bbe+en hàmlé)ah kakah lo) tédà` )et mà`aséh ha)elohym )asher yà`aseh )et hàkol	As there is not for you the knowing of the way of the wind as bones in the belly of the full so you do not know the work of this God that works all	spirit as bones - this is a cool image. Sure we can read it is 'how spirit comes into the bones of a child in the womb' but I wonder - spirit as bones, wind as material.
בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשָׁר הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים	11.6 bàboqr zrà` )et zàr`ka vla`reb )àl tànàx yadeka ky )éynka yvodéà` )éy zeh yikshar hazeh )vo zeh v)im shnéyhem k)exad +vobym	In the morning sow your seed and in the evening do not leave your hand inactive for it is not for you the knowing whether this or that will succeed of if the two together are good	..
וּמָתוֹק הָאוֹר וְטוֹב לַעֵינַיִם לִרְאוֹת אֶת הַשָּׁמֶשׁ	11.7 vumatvoq ha)vor v+vob là`éynàyim lir)vot )et hàshamesh	Sweet is the light and it is good for the eyes to see the sun	Qohelet is mellowing Sweet also in Eccl 5:12 (5:11)
כִּי אִם שָׁנִים הַרְבֵּה יִחְיֶה הָאָדָם בְּכֻלָּם יִשְׂמָח וְיִזְכֹּר אֶת יְמֵי הַחֹשֶׁךְ כִּי הַרְבֵּה יִהְיוּ כָּל שֶׁבָּא הָבֶל	11.8 ky )im shanym hàrbéh yixyeh ha)adam bkulam yismax vyizkor )et yméy hàxoshek ky hàrbéh yihyvu kal sheba) habel	for if the earthling lives many years and in them be happy let it remember the days of darkness for many they will be all that comes is futility	whoops - Qohelet remembered to stay on message
שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶיךָ וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵי עֵינֶיךָ וְדָע כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט	11.9 smàx baxvur byàldvuteyka vy+ybka libka byméy bxvurvoteyka vhàlék bdàrkéy libka vubmàr)éy `éyneyka vda` ky `àl kal )éleh yby)aka ha)elohym bàmishpa+	Be happy, select one, in your youth and let your heart make you feel good in the days of your selection and walk in the ways of your heart and in the sight of your eyes and know that for all these this God will bring you to judgment	..
וְהָסֵר כַּעַס מִלִּבֶּךָ וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ כִּי הַיַּלְדוּת וְהַשַּׁחֲרוּת הָבֶל	11.10 vhasér kà`às milibeka vhà`abér ra`ah mibsareka ky hàyàldvut vhàshàxarvut habel	so remove vexation from your heart and put away evil from your flesh for youth and the time of dawn are futility	perhaps thinking back to Qoh's futility of beginning and preference to ending over beginning...

Ecclesiastes chapter 10

Left foot right foot - left hand right hand. What's left of the left over the right? A dear and capable person had her left hand maimed by her own father only because she was left-handed. Now tell me - is that acceptable on the grounds of cultural sensitivity?

At this point I might well have some disagreement with Qohelet for some of its proverbs are to be questioned. E.g. Eccl 10:2.

A shrewd heart is on the right hand
and the foolish heart on the left

I'll give Sportin' Life's opinion

De t'ings dat yo li'ble
To read in de Bible -
It ain't necessarily so.

Well I remember in my youth being disturbed by such a thought. What! That I might not be able to say for certain what the Bible means! Yep. (And you don't even need to agree with it.)

But how can I be sure - well let's wait till the end

זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט	10.1 zbvubéy mavet yàb)ysh yàbyà`shemen rvoqéàx yaqar méxakmah mikabvod siklvut m`a+	A dead fly makes a stink in a bowl of perfumer's oil from shrewdness, from glory - a little foolishness	stumped on this proverb in the MT- plural subject and singular verb, Seow suggests the missing bowl. The second half is reversed order with a very complex ellipsis. The surrounding proverbs help a bit - but did the writer not want to admit the trouble with folly - Qohelet sought it out after all.
לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ	10.2 léb xakam lymynvo vléb ksyl lismo)lvo	A shrewd heart is on the right hand and a foolish heart on the left	It may be a happy accident that there is nothing left in the comparison of right over left.
וְגַם בַּדֶּרֶךְ כְּשֶׁסָּכָל הֹלֵךְ לִבּוֹ חָסֵר וְאָמַר לַכֹּל סָכָל הוּא	10.3 vgàm bàderek kshesakal holék libvo xasér v)amàr làkol sakal hvu)	and even in the way as the foolish walks its heart is lacking and it says to all - here is a fool	..
אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ מְקוֹמְךָ אַל תַּנַּח כִּי מַרְפֵּא יַנִּיחַ חֲטָאִים גְּדוֹלִים	10.4 )im rvuàx hàmvoshél tà`aleh `aleyka mqvomka )àl tànàx ky màrpé) yànyàx xa+a)ym gdvolym	If the wind of the ruler rise against you do not leave your place for healing relieves great sins	I picked relieve for the second gloss to sound like the 'leave' I have chosen in all other instances
יֵשׁ רָעָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט	10.5 yésh ra`ah ra)yty tàxàt hàshamesh kishgagah sheyoca) milipnéy hàshàly+	Here is an evil I have seen --- under the sun as an error that emerges from the presence of one who has mastery	The situation here sounds good in contrast to what a king might consider good. Where is the tongue and where the cheek!
נִתַּן הַסֶּכֶל בַּמְּרוֹמִים רַבִּים וַעֲשִׁירִים בַּשֵּׁפֶל יֵשֵׁבוּ	10.6 nitàn hàsekel bàmrvomym ràbym và`ashyrym bàshépel yéshébvu	Foolishness is given great dignity and the wealthy in lowliness sit	..
רָאִיתִי עֲבָדִים עַל סוּסִים וְשָׂרִים הֹלְכִים כַּעֲבָדִים עַל הָאָרֶץ	10.7 ra)yty `abadym `àl svusym vsarym holkym kà`abadym `àl ha)arec	I have seen servants on horses and princes walking as servants on the earth	..
חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ	10.8 xopér gvumac bvo yipvol vuporéc gadér yishkenvu naxash	one who digs a pit into it will fall and one who breaks a wall a snake will bite him	Consider psalm 80:12 - who suffers when the hedges of the vineyard are broken down?
מַסִּיעַ אֲבָנִים יֵעָצֵב בָּהֶם בּוֹקֵעַ עֵצִים יִסָּכֶן בָּם	10.9 màsyà`)abanym yé`acéb bahem bvoqéà``écym yisaken bam	one who removes stones will be hurt by them one who splits trees is endangered in them	these two verses are between the snake bites - why? Slow down.
אִם קֵהָה הַבַּרְזֶל וְהוּא לֹא פָנִים קִלְקַל וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חָכְמָה	10.10 )im qéhah hàbàrzel vhvu) lo) panym qilqàl vàxayalym ygàbér vyitrvon hàkshéyr xakmah	if a blade is dull and one does not sharpen its edges one must use great strength and what is left of shrewdness to prosper	concord irrelevant - sharpen edges rather than lighten faces is obviously what is intended - the word occurs as 'slight' three other times. And face is not a sound in this book - that word is usually 'before' or 'presence'.
אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן	10.11 )im yishok hànaxash blvo) laxàsh v)éyn yitrvon lbà`àl hàlashvon	if the snake bites without a charm there is nothing left to the owner of the tongue	nothing left - no advantage. I stubbornly stay with 'left' as my gloss for יִתְרוֹן which is an important sound in the book as a whole. Other glosses like advantage or profit could be easier to handle.
דִּבְרֵי פִי חָכָם חֵן וְשִׂפְתוֹת כְּסִיל תְּבַלְּעֶנּוּ	10.12 dibréy py xakam xén vsiptvot ksyl tbàl`nvu	the things of the mouth of the shrewd are grace but the lips of the foolish swallow him	..
תְּחִלַּת דִּבְרֵי פִיהוּ סִכְלוּת וְאַחֲרִית פִּיהוּ הוֹלֵלוּת רָעָה	10.13 txilàt dibréy pyhvu siklvut v)àxaryt pyhvu hvolélvut ra`ah	the beginning of the things of his mouth is foolishness and the end of his mouth is evil boasting	the things of chapter 10 and chapter 8 enclose chapter 9 - maybe this requires another diagram
וְהַסָּכָל יַרְבֶּה דְבָרִים לֹא יֵדַע הָאָדָם מַה שֶּׁיִּהְיֶה וַאֲשֶׁר יִהְיֶה מֵאַחֲרָיו מִי יַגִּיד לוֹ	10.14 vhàsakal yàrbeh dbarym lo) yédà` ha)adam màh sheyihyeh và)asher yihyeh mé)àxarayv my yàgyd lvo	and the foolish is full of things the earthling does not know what it is that will be and what will be after it who can tell it?	..
עֲמַל הַכְּסִילִים תְּיַגְּעֶנּוּ אֲשֶׁר לֹא יָדַע לָלֶכֶת אֶל עִיר	10.15 `amàl hàksylym tyàg`nvu )asher lo) yadà` laleket )el `yr	The toil of the foolish wearies them that none know how to go to a city	plural - then singular indeterminate city read into it what you like - I will not translate it as if it 'made sense' I like Seow's reading - 'they do not know the way to town'
אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר וְשָׂרַיִךְ בַּבֹּקֶר יֹאכֵלוּ	10.16 )y lak )erec shemàlkék na`àr vsaràyik bàboqr yo)kélvu	Alas for you, earth, that your king is a child and your princes eat in the morning	..
אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִים וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ בִּגְבוּרָה וְלֹא בַשְּׁתִי	10.17 )àshréyk )erec shemàlkék ben xvorym vsaràyik ba`ét yo)kélvu bigbvurah vlo) bàshty	happy are you, earth, that your king is the son of the freeborn and your princes in time eat for strength and not in drinking	..
בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה וּבְשִׁפְלוּת יָדַיִם יִדְלֹף הַבָּיִת	10.18 bà`acàltàyim yimàk hàmqareh vubshiplvut yadàyim yidloph hàbayit	in sloth what happens decays and in the letting down of hands the house leaks	..
לִשְׂחוֹק עֹשִׂים לֶחֶם וְיַיִן יְשַׂמַּח חַיִּים וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל	10.19 lisxvoq `osym lexm vyàyin ysàmàx xàyym vhàkeseph yà`aneh )et hàkol	in laughter is the making of bread and wine makes life happy but silver is the whole answer	..
גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגֵּיד דָּבָר	10.20 gàm bmàda`aka melek )àl tqàlél vubxàdréy mishkabka )àl tqàlél `ashyr ky `voph hàshamàyim yvolyk )et hàqvol vubà`àl hknpym knapàyim yàgéyd dabar	even in your knowledge do not slight the king and in your inner chamber lying down do not slight the wealthy for the bird of heaven will go with the voice and an owner of wings will declare the thing	..

Ecclesiastes chapter 9 - and thanks for all the fish

Je suis fini, je suis, avec tous les poissions
et j'espère que tu les trouveras fun
que je te donne les chapitres, un par un
dans les jours suivants qui viennent 

Qohelet did after all search for delightful things
so why should we be miserable?

Cheer up, little fishes, this God is love
and though it's costly, it's real
worth seeking out even if we must
for some reason, seek it in fear

It is difficult though, isn't it to see one's own fear...

כִּי אֶת כָּל זֶה נָתַתִּי אֶל לִבִּי וְלָבוּר אֶת כָּל זֶה אֲשֶׁר הַצַּדִּיקִים וְהַחֲכָמִים וַעֲבָדֵיהֶם בְּיַד הָאֱלֹהִים גַּם אַהֲבָה גַם שִׂנְאָה אֵין יוֹדֵעַ הָאָדָם הַכֹּל לִפְנֵיהֶם	9.1 ky )et kal zeh natàty )el liby vlabvur )et kal zeh )asher hàcàdyqym vhàxakamym và`abadéyhem byàd ha)elohym gàm )àhabah gàm sin)ah )éyn yvodéà`ha)adam hàkol lipnéyhem	because all this I gave to my heart and to think that all this stuff, the righteous and the shrewd and all their service, is in the hand of this God neither love nor hate does an earthling know of all of their presence	..
הַכֹּל כַּאֲשֶׁר לַכֹּל מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא וְלַזֹּבֵחַ וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ כַּטּוֹב כַּחֹטֶא הַנִּשְׁבָּע כַּאֲשֶׁר שְׁבוּעָה יָרֵא	9.2 hàkol kà)asher làkol miqreh )exad làcàdyq vlarasha` là+vob vlà+ahvor vlà+amé) vlàzobéàx vlà)asher )éynenvu zobéàx kà+vob kàxo+e) hànishba` kà)asher shbvu`ah yaré)	As for all it is for all - one event - to the righteous and to the wicked to the good and to the clean and to the unclean and to one that sacrifices and to one for whom there is no sacrifice as good so sinner the one who swears an oath so the one that fears an oath	..
זֶה רָע בְּכֹל אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ כִּי מִקְרֶה אֶחָד לַכֹּל וְגַם לֵב בְּנֵי הָאָדָם מָלֵא רָע וְהוֹלֵלוֹת בִּלְבָבָם בְּחַיֵּיהֶם וְאַחֲרָיו אֶל הַמֵּתִים	9.3 zeh ra` bkol )asher nà`asah tàxàt hàshemesh ky miqreh )exad làkol vgàm léb bnéy ha)adam malé) ra` vhvolélvot bilbabam bxàyéyhem v)àxarayv )el hàmétym	This is an evil in all that is done --- under the sun for one event is for all and even the heart of the children of the earth is filled with evil and madness is in their heart in their lives and after it - to the dead	..
כִּי מִי אֲשֶׁר יְחֻבַּר אֶל כָּל הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת	9.4 ky my )asher yxubàr )el kal hàxàyym yésh bi+axvon ky lkeleb xày hvu) +vob min ha)àryéh hàmét	for who that is joined to all the living is there to trust? for to a living dog there is good from the dead lion	Let's have puzzle rather than consistency - this Qohelet, though we love him, she is not tame.
כִּי הַחַיִּים יוֹדְעִים שֶׁיָּמֻתו וְהַמֵּתִים אֵינָם יוֹדְעִים מְאוּמָה וְאֵין עוֹד לָהֶם שָׂכָר כִּי נִשְׁכַּח זִכְרָם	9.5 ky hàxàyym yvod`ym sheyamutvu vhàmétym )éynam yvod`ym m)vumah v)éyn `vod lahem sakar ky nishkàx zikram	For the living know they will die but of the dead there is not knowledge or anything for there is no more wage for them for forgotten is their memory	..
גַּם אַהֲבָתָם גַּם שִׂנְאָתָם גַּם קִנְאָתָם כְּבָר אָבָדָה וְחֵלֶק אֵין לָהֶם עוֹד לְעוֹלָם בְּכֹל אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ	9.6 gàm )àhabatam gàm sin)atam gàm qin)atam kbar )abadah vxéleq )éyn lahem `vod l`volam bkol )asher nà`asah tàxàt hàshamesh	even their love, even their hatred, even their envy is already destroyed and there is no more a portion to them in the age, in all that is done --- under the sun	..
לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשְׁתֵה בְלֶב טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת מַעֲשֶׂיךָ	9.7 lék )ekol bsimxah làxmeka vushtéh bleb +vob yéyneka ky kbar racah ha)elohym )et mà`aseyka	Go, eat your bread in happiness and drink with a good heart your wine for already God accepts your deeds	This is a sudden change of address - more and more I am associating the persona of Qohelet with the learning of an anointed king. Such could be any commoner in the phrase, "He has made us kings and priests to our God." (Rev 1:6 et al)
בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר	9.8 bkal `ét yihyvu bgadeyka lbanym vshemen `àl ro)shka )àl yexsar	In all time, let your garments be white and oil on your head let it not be lacking	..
רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ כָּל יְמֵי חַיֵּי הֶבְלֶךָ אֲשֶׁר נָתַן לְךָ תַּחַת הַשֶּׁמֶשׁ כֹּל יְמֵי הֶבְלֶךָ כִּי הוּא חֶלְקְךָ בַּחַיִּים וּבַעֲמָלְךָ אֲשֶׁר אַתָּה עָמֵל תַּחַת הַשָּׁמֶשׁ	9.9 r)éh xàyym `im )ishah )asher )ahàbta kal yméy xàyéy hebleka )asher natàn lka tàxàt hàshemesh kol yméy hebleka ky hvu) xlqka bàxàyym vubà`amalka )asher )àtah `amél tàxàt hàshamesh	See life with a wife that you love all the days of the life of your futility that he gives you --- under the sun all the days of your futility for this is your portion of life and in the toil that you yourself toil --- under the sun	..
כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל אֲשֶׁר אַתָּה הֹלֵךְ שָׁמָּה ס	9.10 kol )asher timca) yadka là`asvot bkoxaka `aséh ky )éyn mà`aseh vxshbvon vdà`àt vxakmah bish)vol )asher )àtah holék shamah {s}	all that you find to your hand to do in your strength do it for there is no deed or reason or knowledge or shrewdness in Sheol there where you yourself go	Pause for consideration
שַׁבְתִּי וְרָאֹה תַחַת הַשֶּׁמֶשׁ כִּי לֹא לַקַּלִּים הַמֵּרוֹץ וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה וְגַם לֹא לַחֲכָמִים לֶחֶם וְגַם לֹא לַנְּבֹנִים עֹשֶׁר וְגַם לֹא לַיֹּדְעִים חֵן כִּי עֵת וָפֶגַע יִקְרֶה אֶת כֻּלָּם	9.11 shàbty vra)oh tàxàt hàshemesh ky lo) làqàlym hàmérvoc vlo) làgibvorym hàmilxamah vgàm lo) làxakamym lexm vgàm lo) lànbonym `osher vgàm lo) làyod`ym xén ky `ét vapegà` yiqreh )et kulam	I turned and saw --- under the sun and not to the swift is the race and not to the warriors is the war and even not to the wise is the bread and even not to the understanding is wealth and even not to the knowledgeable is grace for time and change happen to them all	Note how this phrase is also used in Revelation If you have come this far with me, the result - the time and chance - needs to be seized that even misery is not to be considered a theft by others, but the opportunity to find to hand an escape with all strength
כִּי גַּם לֹא יֵדַע הָאָדָם אֶת עִתּוֹ כַּדָּגִים שֶׁנֶּאֱחָזִים בִּמְצוֹדָה רָעָה וְכַצִּפֳּרִים הָאֲחֻזוֹת בַּפָּח כָּהֵם יוּקָשִׁים בְּנֵי הָאָדָם לְעֵת רָעָה כְּשֶׁתִּפּוֹל עֲלֵיהֶם פִּתְאֹם	9.12 ky gàm lo) yédà` ha)adam )et `itvo kàdagym shene)exazym bimcvodah ra`ah vkàciparym ha)axuzvot bàpax kahém yvuqashym bnéy ha)adam l`ét ra`ah kshetipvol `aléyhem pit)om	for even the earthling does not know its time as the fish that are seized in an evil net and as the birds seized in the snare as with them, enticed are the children of earth in an evil time as it falls on them in an instant	..
גַּם זֹה רָאִיתִי חָכְמָה תַּחַת הַשָּׁמֶשׁ וּגְדוֹלָה הִיא אֵלָי	9.13 gàm zoh ra)yty xakmah tàxàt hàshamesh vugdvolah hy) )élay	Even this I saw - shrewdness --- under the sun and she was magnified for me	there is a male and female difference here - to be considered
עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים	9.14 `yr q+ànah và)anashym bah m`a+ vuba) )éleyah melek gadvol vsabàb )otah vubanah `aleyah mcvodym gdolym	a small city and a few humans in it and there came a great king and he circled her and built against her great siege-works	A parable
וּמָצָא בָהּ אִישׁ מִסְכֵּן חָכָם וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא	9.15 vumaca) bah )ysh miskén xakam vumilà+ hvu) )et ha`yr bxakmatvo v)adam lo) zakàr )et ha)ysh hàmiskén hàhvu)	and in her there was a human poor and shrewd and he devised an escape for the city in his shrewdness and no earthling remembered this poor human	..
וְאָמַרְתִּי אָנִי טוֹבָה חָכְמָה מִגְּבוּרָה וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה וּדְבָרָיו אֵינָם נִשְׁמָעִים	9.16 v)amàrty )any +vobah xakmah migbvurah vxakmàt hàmiskén bzvuyah vudbarayv )éynam nishma`ym	and I said, I did, good is wisdom over might yet the wisdom of the poor is despised and his things - there is no hearing for them	..
דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים מִזַּעֲקַת מוֹשֵׁל בַּכְּסִילִים	9.17 dibréy xakamym bnàxàt nishma`ym mizà`aqàt mvoshél bàksylym	The things of the shrewd are in quiet heard over the cry of the ruler among the foolish	..
טוֹבָה חָכְמָה מִכְּלֵי קְרָב וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה	9.18 +vobah xakmah mikléy qrab vxvo+e) )exad y)àbéd +vobah hàrbéh	good is shrewdness over instruments of war and one sinner destroys good in plenty	..

Ecclesiastes chapter 8 - the thing's the thing we'll contemplate

I really didn't expect to find
thing 1 and thing 2, a perfect pair,
to be the representative mind
of the earthlings - and they have blue hair!

Now chapters 8, 9, and 10 are less and less coherent and more and more like a collection of things which may or may not be related - but are juxtaposed - which is of course a relationship.

As per usual I have given a literal reading with some care and perplexity.

מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר חָכְמַת אָדָם תָּאִיר פָּנָיו וְעֹז פָּנָיו יְשֻׁנֶּא	8.1 my khexakam vumy yvodéà` pésher dabar xakmàt )adam ta)yr panayv v`oz panayv yshune)	Who is as the shrewd and who knows the interpretation of a thing An earthling's shrewdness makes its face shine and the strength of its face is changed	Seow has who is so shrewd - splitting the word. Also 'impudent face' - a nice gloss but I wonder how might shrewdness lead into such a change? His gloss implies the movement from negative judgment to positive. I think it over-translates and resolves multiple readings into one only.
אֲנִי פִּי מֶלֶךְ שְׁמֹר וְעַל דִּבְרַת שְׁבוּעַת אֱלֹהִים	8.2 )any py melek shmor v`àl dibràt shbvu`àt )elohym	I, --- 'read the lips' of the king. and concerning the thing of the oath of God	Read the lips - lit. keep the mouth. Here we have another 'thing' section with a proleptic ellipsis - O Dr Seuss, here you are in story land with an opening mystery.
אַל תִּבָּהֵל מִפָּנָיו תֵּלֵךְ אַל תַּעֲמֹד בְּדָבָר רָע כִּי כָּל אֲשֶׁר יַחְפֹּץ יַעֲשֶׂה	8.3 )àl tibahél mipanayv télék )àl tà`amod bdabar ra` ky kal )asher yàxpoc yà`aseh	Do not be rash to go from his presence nor let yourself stand in a wicked thing for all that pleases him he does	..
בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה	8.4 bà)asher dbàr melek shil+von vumy yo)màr lvo màh tà`aseh	in whatever thing the king has mastery and who says to him, what are you doing?	..
שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם	8.5 shvomér micvah lo) yédà` dabar ra` v`ét vumishpa+ yédà` léb xakam	who keeps his command will not know an evil thing both time and judgment the heart of the shrewd will know	..
כִּי לְכָל חֵפֶץ יֵשׁ עֵת וּמִשְׁפָּט כִּי רָעַת הָאָדָם רַבָּה עָלָיו	8.6 ky lkal xépec yésh `ét vumishpa+ ky ra`àt ha)adam ràbah `alayv	for in all delight there is time and judgment for the evil of the earthling is great upon it	..
כִּי אֵינֶנּוּ יֹדֵעַ מַה שֶּׁיִּהְיֶה כִּי כַּאֲשֶׁר יִהְיֶה מִי יַגִּיד לוֹ	8.7 ky )éynenvu yodéà`màh sheyihyeh ky kà)asher yihyeh my yàgyd lvo	For it has no knowledge of what is to be As for what is to be - who will tell it?	..
אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו	8.8 )éyn )adam shàly+ barvuàx liklvo) )et harvuàx v)éyn shil+von byvom hàmavet v)éyn mishlàxàt bàmilxamah vlo) ymàlé+ reshà` )et b`alayv	it is not for an earthling to be master in the wind that it might hold back the wind for there is no mastery in the day of death and there is no handing over in war and wickedness will not let escape any that belong to it	but cf the giving of the spirit in John and Acts- and he handed over his spirit - to whom? And he breathed on them? And they were filled... The battle is definitely to be engaged to receive such
אֶת כָּל זֶה רָאִיתִי וְנָתוֹן אֶת לִבִּי לְכָל מַעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ	8.9 )et kal zeh ra)yty vnatvon )et liby lkal mà`aseh )asher nà`asah tàxàt hàshamesh `ét )asher shalà+ ha)adam b)adam lrà` lvo	all this I saw and gave to my heart of every deed that is done --- under the sun of the time that the earthling takes power over an earthling to its own evil	..
וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן עָשׂוּ גַּם זֶה הָבֶל	8.10 vubkén ra)yty rsha`ym qburym vaba)vu vumimqvom qadvosh yhàlékvu vyishtàkxvu ba`yr )asher kén `asvu gàm zeh habel	and in this I saw the wicked buried and they come to the place of holiness and they go and are forgotten in the city where they did such even this is futility	..
אֲשֶׁר אֵין נַעֲשָׂה פִתְגָם מַעֲשֵׂה הָרָעָה מְהֵרָה עַל כֵּן מָלֵא לֵב בְּנֵי הָאָדָם בָּהֶם לַעֲשׂוֹת רָע	8.11 )asher )éyn nà`asah pitgam à`aséh hara`ah mhérah `àl kén malé) léb bnéy ha)adam bahem là`asvot ra`	that there is no edict done for an evil deed - quickly therefore the heart of the children of earth is filled in them to do evil	pitgam - only here and in Esther Who says justice was ever speedy!
אֲשֶׁר חֹטֶא עֹשֶׂה רָע מְאַת וּמַאֲרִיךְ לוֹ כִּי גַּם יוֹדֵעַ אָנִי אֲשֶׁר יִהְיֶה טּוֹב לְיִרְאֵי הָאֱלֹהִים אֲשֶׁר יִירְאוּ מִלְּפָנָיו	8.12 )asher xo+e) `oseh ra` m)àt vumà)aryk lvo ky gàm yvodéà`)any )asher yihyeh +vob lyir)éy ha)elohym )asher yyr)vu milpanayv	that a sinner do evil a hundredfold and it be prolonged yet even I know, I do, that it will be good to those that fear God that fear him in his presence	..
וְטוֹב לֹא יִהְיֶה לָרָשָׁע וְלֹא יַאֲרִיךְ יָמִים כַּצֵּל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים	8.13 v+vob lo) yihyeh larasha` vlo) yà)aryk yamym kàcél )asher )éynenvu yaré) milipnéy )elohym	but good will not be to the wicked and he will not prolong days as a shadow that they have no fear in the presence of God	..
יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים אֲשֶׁר מַגִּיעַ אֲלֵהֶ כְּמַעֲשֵׂה הָרְשָׁעִים וְיֵשׁ רְשָׁעִים שֶׁמַּגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים אָמַרְתִּי שֶׁגַּם זֶה הָבֶל	8.14 yesh hebel )asher nà`asah `àl ha)arec )asher yésh càdyqym )asher àgyà`)aléhem kmà`aséh harsha`ym vyésh rsha`ym shemàgyà`)aléhem kmà`aséh hàcàdyqym )amàrty shegàm zeh habel	Here is futility that is done on the earth that there are the righteous such that they are touched as those who do wickedness and there are the wicked such that they are touched as those who do righteousness I say that this too is futility	Seow has it that there are righteous who are treated as wicked and vice versa. He cites these idioms from post-Biblical Hebrew and they do sound convincing. The verb is also used in Eccl 12:1. and Genesis 3:3 - neither will you touch it.
וְשִׁבַּחְתִּי אֲנִי אֶת הַשִּׂמְחָה אֲשֶׁר אֵין טוֹב לָאָדָם תַּחַת הַשֶּׁמֶשׁ כִּי אִם לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׂמוֹחַ וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ יְמֵי חַיָּיו אֲשֶׁר נָתַן לוֹ הָאֱלֹהִים תַּחַת הַשָּׁמֶשׁ	8.15 vshibàxty )any )et hàsimxah )asher )éyn +vob la)adam tàxàt hàshemesh ky )im le)ekol vlishtvot vlismvoàx vhvu) yilvenvu bà`amalvo yméy xàyayv )asher natàn lvo ha)elohym tàxàt hàshamesh	And I commended, I did, happiness that there is no good for the earthling --- under the sun in this case to eat, to drink, and be happy for this will join to its toil all the days of its life that this God gives it --- under the sun	..
כַּאֲשֶׁר נָתַתִּי אֶת לִבִּי לָדַעַת חָכְמָה וְלִרְאוֹת אֶת הָעִנְיָן אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ כִּי גַם בַּיּוֹם וּבַלַּיְלָה שֵׁנָה בְּעֵינָיו אֵינֶנּוּ רֹאֶה	8.16 kà)asher natàty )et liby ladà`àt xakmah vlir)vot )et ha`inyan )asher nà`asah `àl ha)arec ky gàm bàyvom vubàlàylah shénah b`éynayv )éynenvu ro)eh	for that I gave my heart to know shrewdness and to see the business that is done on the earth for even by day and by night sleep is in its eyes and it is without sight	..
וְרָאִיתִי אֶת כָּל מַעֲשֵׂה הָאֱלֹהִים כִּי לֹא יוּכַל הָאָדָם לִמְצוֹא אֶת הַמַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַחַת הַשֶּׁמֶשׁ בְּשֶׁל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא וְגַם אִם יֹאמַר הֶחָכָם לָדַעַת לֹא יוּכַל לִמְצֹא	8.17 vra)yty )et kal mà`aséh ha)elohym ky lo) yvukàl ha)adam limcvo) )et hàmà`aseh )asher nà`asah --- tàxàt hàshemesh bshel )asher yà`amol ha)adam lbàqésh vlo) yimca) vgàm )im yo)màr hexakam ladà`àt lo) yvukàl limco)	And I saw all the work of this God for the earthling cannot find out the deed that is done --- under the sun in that which the earthling toils to seek, but it will not find out and even if the shrewd one says it knows, it will not be able to find out	the preacher sees but there is no seeing to the earthling I see that I have confined 'work' to God and deed to the earthling for the most part... It wasn't quite deliberate.

The inner circle is very strongly connected Qoh 5:17-6:02

This image shows a series of connections surrounding 5:19 (Eccl 5:20) and defining it as a centre of at least one circle. Good is connected to its opposite. All others are like to like connections.

The remaining greater circles are more tenuous than this pair. And they are connected as tenuously with other things as well. So while one may see this larger structure, it seems less obvious than I would expect without running too high a risk of imposing on the text. Click on the image below for the full diagram.  You can see that there are some connections I chose not to make, as well as connections that I made which are synonyms or antonyms.

Qoh 5:7-6:9 - is this a circular structure

I have been working through this structure and will soon have a better image - this one is a work in process :)

Ecclesiastes chapter 7, a grinch in heaven?

Heavens! A grinch - really? In the Bible?

Who says "good is vexation over laughter
for in a facial grimace the heart is pleased"!

and is not laughing himself in the heaven of heavens?

There are many one liners in this chapter - it bears a read.

The end of the chapter is a curious revelation and a curious twist. I have not fathomed it (ha ha).

טוֹב שֵׁם מִשֶּׁמֶן טוֹב וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ	7.1 +vob shém mishemen +vob vyvom hàmavet myvom hivualdvo	a good name may be compared with good oil and the day of death with the day of its birth	Compare Song 1:3 Note what is almost a palindrome in the Hebrew The pronoun is there in the text - Does 'it' refer to the birth of the name?
טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ	7.2 +vob laleket )el béyt )ébel mileket )el béyt mishteh bà)asher hvu) svoph kal ha)adam vhàxày yitén )el libvo	it is good to go to a house of lament (over going to a house of feasting) for this is the end of every earthling and one who lives will take it to heart	..
טוֹב כַּעַס מִשְּׂחוֹק כִּי בְרֹעַ פָּנִים יִיטַב לֵב	7.3 +vob kà`às misxvoq ky broà`panym yy+àb léb	good is vexation over laughter for in a facial grimace the heart is pleased	Qohelet is the grinch
לֵב חֲכָמִים בְּבֵית אֵבֶל וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה	7.4 léb xakamym bbéyt )ébel vléb ksylym bbéyt simxah	the heart of the shrewd is in the house of lament and the heart of the foolish is in the house of happiness	..
טוֹב לִשְׁמֹעַ גַּעֲרַת חָכָם מֵאִישׁ שֹׁמֵעַ שִׁיר כְּסִילִים	7.5 +vob lishmoà`gà`aràt xakam mé)ysh shoméà`shyr ksylym	It is good to hear the rebuke of the shrewd over one's hearing of the song of fools	..
כִּי כְקוֹל הַסִּירִים תַּחַת הַסִּיר כֵּן שְׂחֹק הַכְּסִיל וְגַם זֶה הָבֶל	7.6 ky kqvol hàsyrym tàxàt hàsyr kén sxoq hàksyl vgàm zeh habel	for as the voice of the fat in the fire or the sizzle of the frying pan so is the laughter of the fool and even this is futility	I have doubled the words to get at the crackling of the thorns that is evident in the sound of the Hebrew
כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם וִיאַבֵּד אֶת לֵב מַתָּנָה	7.7 ky ha`osheq yhvolél xakam vy)àbéd )et léb màtanah	for the exploitation maddens the shrewd and a gift destroys a heart	..
טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ טוֹב אֶרֶךְ רוּחַ מִגְּבַהּ רוּחַ	7.8 +vob )àxaryt dabar méré)shytvo +vob )erek rvuàxmigbàh rvuàx	Good is a thing's end over its beginning good is the patient wind over the proud wind	my favorite 'thing' a.k.a word But word is a round vowel and thing a narrow one a heavy sound over a light one
אַל תְּבַהֵל בְּרוּחֲךָ לִכְעוֹס כִּי כַעַס בְּחֵיק כְּסִילִים יָנוּחַ	7.9 )àl tbàhél brvuxaka lik`vos ky kà`às bxéyq ksylym yanvuàx	Do not be rash to be vexed in your wind for vexation reposes in the bosom of fools	wind/spirit (ruax) as elsewhere
אַל תֹּאמַר מֶה הָיָה שֶׁהַיָּמִים הָרִאשֹׁנִים הָיוּ טוֹבִים מֵאֵלֶּה כִּי לֹא מֵחָכְמָה שָׁאַלְתָּ עַל זֶה	7.10 )àl to)màr meh hayah shehàyamym hari)shonym hayvu +vobym mé)éleh ky lo) méxakmah sha)àlta `àl zeh	Do not say - how is it that the days of the beginning were good over these? for it is not from shrewdness that you pine for them	..
טוֹבָה חָכְמָה עִם נַחֲלָה וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ	7.11 +vobah xakmah `im nàxalah vyotér lro)éy hàshamesh	shrewdness is good with inheritance and is left to those that see the sun	..
כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ	7.12 ky bcél hàxakmah bcél hàkaseph vyitrvon dà`àt hàxakmah txàyeh b`aleyah	For in the shadow of shrewdness, is in the shadow of silver and what is left of knowledge is shrewdness she keeps her husband alive	..
רְאֵה אֶת מַעֲשֵׂה הָאֱלֹהִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ	7.13 r)éh )et mà`aséh ha)elohym ky my yvukàl ltàqén )ét )asher `ivutvo	Look at the work of God for who can straighten what was perverse?	cf Eccl 1:15
בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים עַל דִּבְרַת שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה	7.14 byvom +vobah heyéh b+vob vubyvom ra`ah r)éh gàm )et zeh l`umàt zeh `asah ha)elohym `àl dibràt shelo) yimca) ha)adam )àxarayv m)vumah	in a day of good, be in the good and in a day of evil - look out: even this against that, this God has made about things that the earthling will not find --- after him nothing!	cf Eccl 7:18 bazeh ... mizeh
אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ	7.15 )et hàkol ra)yty byméy hebly yésh càdyq )obéd bcidqvo vyésh rasha` mà)aryk bra`atvo	All these I have seen in the days of my futility here is a righteous one destroyed in his righteousness and here is a wicked one prolonged in his evil	..
אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם	7.16 )àl thy càdyq hàrbéh v)àl titxàkàm yvotér lamah tishvomém	Do not be too much righteous and do not leave yourself with to much shrewdness why give yourself difficulty?	..
אַל תִּרְשַׁע הַרְבֵּה וְאַל תְּהִי סָכָל לָמָּה תָמוּת בְּלֹא עִתֶּךָ	7.17 )àl tirshà` hàrbéh v)àl thy sakal lamah tamvut blo) `iteka	Do not be too much evil and don't be foolish why die when it's not your time?	..
טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגַם מִזֶּה אַל תַּנַּח אֶת יָדֶךָ כִּי יְרֵא אֱלֹהִים יֵצֵא אֶת כֻּלָּם	7.18 +vob )asher te)exoz bazeh vgàm mizeh )àl tànàx )et yadeka ky yré) )elohym yécé) )et kulam	It is good that you should seize into this and even from that not leave your hand for the one fearing God emerges from them all	..
הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר	7.19 hàxakmah ta`oz lexakam mé`asarah shàly+ym )asher hayvu ba`yr	Shrewdness strengthens the shrewd over ten masters that are in the city.	..
כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא	7.20 ky )adam )éyn càdyq ba)arec )asher yà`aseh +vob vlo) yex+a)	For there is no righteous earthling in the earth that does good and does not sin	..
גַּם לְכָל הַדְּבָרִים אֲשֶׁר יְדַבֵּרוּ אַל תִּתֵּן לִבֶּךָ אֲשֶׁר לֹא תִשְׁמַע אֶת עַבְדְּךָ מְקַלְלֶךָ	7.21 gàm lkal hàdbarym )asher ydàbérvu )àl titén libeka )asher lo) tishmà` )et `àbdka mqàlleka	And of all the things that are thought don't take them to your heart that you not hear your servant slight you	..
כִּי גַּם פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם אַתָּה קִלַּלְתָּ אֲחֵרִים	7.22 ky gàm p`amym ràbvot yadà` libeka )asher gàm )t )àtah qilàlta )axérym	for even your many pulsed heart knows that even you have slighted others	..
כָּל זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי	7.23 kal zoh nisyty bàxakmah )amàrty )exkamah vhy) rxvoqah mimeny	All this I have proved with shrewdness I said 'I will be shrewd' but it was far from me	..
רָחוֹק מַה שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ	7.24 raxvoq màh shehayah v`amoq `amoq my yimca)envu	What is it that is so far? and deep unsearchable - who will find it?	..
סַבּוֹתִי אֲנִי וְלִבִּי לָדַעַת וְלָתוּר וּבַקֵּשׁ חָכְמָה וְחֶשְׁבּוֹן וְלָדַעַת רֶשַׁע כֶּסֶל וְהַסִּכְלוּת הוֹלֵלוֹת	7.25 sàbvoty )any vliby ladà`àt vlatvur vubàqésh xakmah vxshbvon vladà`àt reshà` kesel vhàsiklvut hvolélvot	I circled, I did, and my heart, to know and to explore and desire shrewdness and reason and to know wickedness, folly and foolishness and madness	cf Eccl 1:17 - we are in the second half of the book (though I did not see an exact centre in the 222 verses (c 6:10, 11) - and we see a number of reminders of the first chapter as if Qohelet is starting or about to start a new section
וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ אֲסוּרִים יָדֶיהָ טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה וְחוֹטֵא יִלָּכֶד בָּהּ	7.26 vumvoce) )any màr mimavet )et ha)ishah )asher hy) mcvodym vàxaramym libah )asvurym yadeyah +vob lipnéy ha)elohym yimalé+ mimenah vxvo+é) yilaked bah	and I found, I did, more bitter than death the woman, that she of nets and destructions her heart, bonds her hands good in the presence of God is escape from her but the sinner is captured by her	The only way for me to identify with this cultural imposition is to see the 'obvious' as in Job 31: if my heart is enticed by a woman and at the opening of my friend I take advantage let my wife grind for another and over her let others bow
רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן	7.27 r)éh zeh maca)ty )amrah qohelet )àxàt l)àxàt limco) xshbvon	You see this I have found, she said, Qohelet (that is) one by one to find out reason	Aha - Qohelet herself has found this, one by one. Perhaps shrewdness is not so far that she must climb up to heaven to bring it down.
אֲשֶׁר עוֹד בִּקְשָׁה נַפְשִׁי וְלֹא מָצָאתִי אָדָם אֶחָד מֵאֶלֶף מָצָאתִי וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי	7.28 )asher `vod biqshah nàpshy vlo) maca)ty )adam )exad mé)eleph maca)ty v)ishah bkal )éleh lo) maca)ty	that yet my being desires and I have not found an earthling one of a thousand I have found and a woman among all these I have not found	Seow considers the last line a scribal 'enhancement'. Pity. If this be projection, it is not missing today either. It is not above a man to blame the woman for his own weakness. But shrewdness should let a man discover his own heart and not impute the cause to another.
לְבַד רְאֵה זֶה מָצָאתִי אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים	7.29 lbàd r)éh zeh maca)ty )asher `asah ha)elohym )et ha)adam yashar vhémah biqshvu xishbonvot ràbym	alone, see, this I have found that this God has made the earthling upright but they have desired many devices	work vs make? עָשָׂה Make, work, do etc is frequent in Eccl ( c 60 times this sound will occur). It is also used in English as a sound in the causative. There is both sonority missing and in the passive nature of 'make' also some possible lost effect as to the cost of making, doing or working.

Translating Qohelet 10:1

Here is a verse I am stumped on - The AV is a creative attempt.

Dead flies cause the ointment of the apothecary to send forth a stinking savour: [so doth] a little folly him that is in reputation for wisdom [and] honour.

A dead fly makes a stink in a bowl of perfumer's oil
from shrewdness, from glory - a little foolishness
Seow suggests the missing bowl. The second half is reversed order with ellipsis. The surrounding proverbs help a bit - but did the writer not want to admit the trouble with folly? Qohelet sought it out after all.

Thoughts?