Ecclesiastes 8:1

Who is ¹  a ²  wise person? Who knows the solution ³  to a problem? ⁴  A person’s wisdom brightens his appearance, ⁵  and softens ⁶  his harsh countenance. ⁷ 

Who is like the wise man? Who knows the explanation of things? Wisdom brightens a man’s face and changes its hard appearance.

Who is like the wise man and who knows the interpretation of a matter? A man’s wisdom illumines him and causes his stern face to beam.

How wonderful to be wise, to be able to analyze and interpret things. Wisdom lights up a person’s face, softening its hardness.

There's nothing better than being wise, Knowing how to interpret the meaning of life. Wisdom puts light in the eyes, And gives gentleness to words and manners.

Who is like the wise man? and to whom is the sense of anything clear? A man’s wisdom makes his face shining, and his hard face will be changed.

Who is like the wise man? And who knows the interpretation of a thing? Wisdom makes one’s face shine, and the hardness of one’s countenance is changed.

Who is like a wise man ? And who knows the interpretation of a thing? A man’s wisdom makes his face shine, And the sternness of his face is changed.

Who is ¹  a ²  wise person? Who knows the solution ³  to a problem? ⁴  A person’s wisdom brightens his appearance, ⁵  and softens ⁶  his harsh countenance. ⁷ 

¹ tn The preposition כְּ (kaf) prefixed to כְּהֶחָכָם (kÿhekhakham, “wise man”) is traditionally taken in a comparative sense: “Who is like [or as] the wise man?” On the other hand, it may denote identity, e.g., Gen 1:26; Num 11:1; 1 Sam 20:3; 2 Sam 9:8; Neh 7:2; Job 10:9; Nah 3:6 (see R. J. Williams, Hebrew Syntax, 47, §261; IBHS 202-4 §11.2.9b).

² tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”).

³ tn Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” (HALOT 982–83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (pÿshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (pÿshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5-7; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab).

⁴ tn Heb “a thing.”

⁵ tn Heb “makes his face shine.”

⁶ tc The MT vocalizes the consonantal form ישנא as יְשֻׁנֶּא (yÿshunne’, Pual imperfect 3rd person masculine singular from I שָׁנָה, shana, “to change”). However, the LXX μισθήσεται (misqhsetai) reflects an alternate vocalization tradition of יִשָּׂנֵא (yissane’, Niphal imperfect 3rd person masculine singular from שָׂנֵא, sane’, “to hate”), while the Vulgate’s commutabit reflects יְשַׁנֶּה (yÿshanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”).

tn Heb “the strength of his face is changed.”

⁷ tn Heb “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” (BDB 739 s.v. עֹז 4) or “hard face” = harsh countenance (HALOT 805 s.v. I עֹז 1.c).