¹ tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).

² tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.

³ tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).

⁴ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

⁵ tn Heb “they have.”

⁶ tn Heb “a good reward.”

⁷ tn Or “extortion.” Scholars debate whether the noun עֹשֶׁק (’osheq, “oppression; extortion”) in this context denotes “oppression” (HALOT 897 s.v. עֹשֶׁק 1) or “gain of extortion” (BDB 799 s.v. עֹשֶׁק 3). The parallelism between עֹשֶׁק and מַתָּנָה (mattanah, “bribe”) seems to suggest the latter; but the prominence of the theme of oppression in 7:8-10 argues for the former. Elsewhere in Ecclesiastes, the noun עֹשֶׁק denotes “oppression” (Eccl 4:1) and “extortion” (Eccl 5:8 [Heb 5:7]). The LXX rendered it as συκοφαντία (sukofantia, “oppression”). English translations are split between these two options: “extortion” (ASV, MLB, NIV), “oppression” (KJV, NAB, NASB, RSV, NRSV, YLT, Douay, Moffatt), as well as “cheating” (NJPS) and “slander” (NEB).

⁸ tn Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III הלל; BDB 239 s.v. II הלל. It has been handled variously: “makes a wise man mad” (KJV, NASB); “drives a wise man crazy” (NEB); “can make a fool of a wise man” (NAB); “makes the wise man foolish” (RSV, NRSV); and “turns a wise man into a fool” (NIV).

⁹ tn The vav prefixed to וִיאַבֵּד (vi’abbed, “corrupts”) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

¹⁰ tc The text has וִיאַבֵּד (vi’abbed, conjunction + Piel imperfect 3rd person masculine singular from אָבַד, ’avad, “to destroy”), but the Dead Sea Scrolls text 4Q109 (Qoh^a), which reads ,ויעוה assumes ויעוה “twists” or “perverts” (conjunction + Piel imperfect 3rd person masculine singular from עָוָה I, ’avah, “to bend; to twist.” See J. Muilenburg, “A Qoheleth Scroll from Qumran,” BASOR 135 [1954]: 27). The verb I עָוָה (“to bend; to twist”) is used in reference to moral perversion (e.g., 2 Sam 7:14; 19:20; 24:17; 1 Kgs 8:47; Job 33:27; Prov 12:8; Jer 9:4); cf. HALOT 796–97 s.v. עוה; BDB 730 s.v. I עָוָה. The verb ויאבד is used similarly in reference to moral corruption, e.g., Eccl 3:6; 9:18; Jer 23:1 (HALOT 3 s.v. I אבד; BDB 2 s.v. אָבַד 2).

¹¹ tn Or “and a bribe drives a person mad.” The noun לֵב (lev, “heart”) may be taken as a synecdoche of part (i.e., heart) for the whole (i.e., a person). HALOT 3 s.v. I אבד suggests that וִיאַבֵּד לֵב (vi’abbed lev, “destroys the heart”) is an idiom meaning, “drives a person mad.” The B-line is taken as a comparison with the preceding A-line. On the other hand, the A-line and B-line might be in synonymous parallelism in which case the two lines could be rendered: “Surely [the gain of] extortion turns a wise man into a fool, and a bribe corrupts the heart.” On the other hand, the lines could be rendered, “Surely oppression drives a wise man crazy, and a bribe drives a person mad.”

¹² tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

¹³ tn Heb “is far away.”

¹⁴ tn Heb “It is deep, deep – who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

¹⁵ tn Heb “what will be.”

¹⁶ tn Heb “Who can tell him what will be?”