Part Two: we do an in depth study of the book itself. Chapters 9 and 10.
Part One: About the Book and Study Index.
Part Three: Wraps with a bit of Review.
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Chapter Nine
verse 1
"ki" (because / indeed / surely) "kol" (all / every) this I "nathan" (gave / give) to my "leb" (heart / mind) to "bur" (examine (literally: 'to bore into')) all this that the "tsaddiq" (righteous / just) and the "chakam" (wise / skillful / learned) and their "abad" (work / labor / service (includes: worship)) are in "yad" (hand / hands) of 'Elohim, "gam" (even / also) "ahabah" (love / 'with love') "gam" (even / also) "sinah" (hatred / very hateful) "ayin" (there is not / nothing / none) "yada" (knows / understands / acknowledges) "adam" (man / mankind) "kol" (all / every) this is before "panim" (face / presence).
As before, the speaker states an obvious point, and then adds something to it. He says that everything the wise and good say and do is in the hands of God. And that whether that be love or hate, and the implication is that that is from God, they do not know what's in the future.
2 - 3
'all is for all', "miqreh" (occurrence / event) "echad" (one / single) is for the "tsaddiq" (righteous / just) and the "rasha" (wicked / guilty / evil), to the "towb" (good / pleasant...) and the "tahor" (clean / pure (includes: ceremonial cleanness)), to the one "zabach" (making sacrifices (as in: at the temple)), and the one "ayin" (there is not / nothing ...) "zabach" (making sacrifices), as is "towb" (good / pleasant) one so is the "chata" (sinful / guilty / does wrong), the one "shaba" (taking an oath / adjuring) as the one "shebuah" (oath / vow) "yare'" (afraid / in dread (implies: refuses)).
This is an evil in all that is done under the sun, that "miqreh" (occurrence / event) "echad" (one / single) is to "kol" (all / every) and "gam" (even / also / moreover) the "leb" (heart / mind) of the children of men "male" (full / complete / filled) "ra'" (evil / wicked / bad / etc) and "holelah" (insanity / folly) in their "lebab" (hearts / minds) while "chay" (alive / living) and "achar" (following / afterward) to "muth" (death / 'to be dead').
.... and we're back to the darkest place in the speaker's mind.
He makes the point that everybody, good and bad, and so on, dies. Then he says that this is an evil 'under the sun', and is the same for everybody.
The key point is at the end of verse three: the hearts of the people are full of evil, then he adds something else that is in their hearts, and minds: insanity. While they are alive. And then, they too, join the dead.
4
"ki" (because / for / indeed) "mi" (who / whoever) that "bachar" ('makes a choice' / selects / joins / tries) "kol" (all / every) the "chay" (alive / living) "yesh" (exists / presence / 'there is') "bittachon" (confidence / 'hope' (the word is only used in the OT three times, this is the only place it was translated as 'hope'. See 2 Kings 18 : 19, and Isaiah 36 : 4.)), "ki" (because / for / indeed) a "keleb" (dog) "chay" (alive / living) is "towb" (better / good / agreeable / etc) than "ari" (lion) "muth" (dead / has died / been killed).
The first half of the statement is about how the living make a decision to 'be alive' and have confidence in that life. But stay with that thought for a moment, he's about to explain it after he talks about some critters.
And then we have one of the most famous statements from Ecclesiastes, if not the entire Bible "better a live dog....", which has been seen on T-shirts worn by people who may not be aware that Ecclesiastes is IN the Bible. Shirts with that phrase, and variations thereof, are available through various shopping outlets online and in the real world. Stand by, because there's a couple more of these before the end of these two chapters.
5 - 6
"ki" (because / for / indeed) "chay" (alive / living) "yada" (know / understand / acknowledge) that they will "muth" (die / be dead) and the "muth" (dead / 'those that have died' (different form of same word)) "ayin" (nothing / not / none) "yada" (know / understand ...) "meumah" (something / anything), and "ayin" (nothing / not / none) "od" (again / still / henceforth) for them "sakar" (wages / reward), "ki" (because / for / indeed) "shakach" (forgot / forget) is "zekek" (memory / name) 'of them'.
"gam" (indeed / also / moreover) their "ahabah" (love) and their "sinah" (hate / enmity / hatred) "gam" (also ....) their "qinah" (jealousy / envy) "kebar" (long ago / already) "abad" (perished / destroyed), and "cheleq" (inheritance / portion / share) "ayin" (is not / nothing / none) for them "od" (again / still ...) "olam" (everlasting / eternity / forever / etc) in all that is done 'under the sun'.
With this passage he's back to the sub-basement of depression, and has, perhaps, begun digging it a bit deeper as well. And that includes the line that can be read as meaning either 'the dead have forgotten everything' or 'the dead will be forgotten'.
The speaker apparently knows all about what 'the dead' are aware of, as he is aware of his, and our, mortality. As for the dead's pay scale, we'll leave that to others. While the living's 'memory of the dead' depends more on cultural tradition than the king is willing to acknowledge. Several civilizations have festivals that honor their ancestors, some only preserve the name, and perhaps an image, or now, a photo. While an interesting few hang on to the bodies, for generations in some cases. While many here may have a passing familiarity with Mexico's Dia de los Muertos (Day of the Dead) where ancestors are remembered, such as is also seen in Japan, and other places. Some may be less aware of an interesting tradition on the island of Sulawesi in Indonesia where the Toraja people quite literally cannot, and many Do Not, let their deceased family members 'move on', to where they might be forgotten. We keep a photo of 'grandma and grandpa' on the wall. ... ... They keep them in their house.... some, for years. WARNING: some of the images and discussion in the NPR feature linked below may be upsetting.
He goes on to say that everything that made those who had been alive a unique individual, has already vanished like that cloud of smoke he keeps talking about, and there's nothing left of them, or for them, in our world.
Very uplifting and cheerful message there, no?
7 - 9 Extended quote from a modern translation, then the Hebrew, discussion later:
"So be happy and enjoy eating and drinking! God decided long ago that this is what you should do. Dress up, comb your hair, and look your best. Life is short, and you love your wife, so enjoy being with her. This is what you are supposed to do as you struggle through life on this earth."That is, essentially, what the Hebrew says:
Contemporary English Version (see link below)
Go eat with "simchah" (joy / mirth / rejoicing) and "shathah" (drink (implies 'adult beverages')) with a "leb" (heart / mind) "towb" (good / pleasant / agreeable / etc) your "yayin" (wine), "ki" (for / because) "kebar" (long ago / hitherto / already) "ratsah" (been pleased / accept 'with delight' / 'is satisfied with') 'Elohim your "maaseh" (accomplishments / works / labor / deeds (implies: 'things done intentionally').
At "kol" (all / every) "eth" (time / season) be your clothes "laban" (white) and "shemen" (oil / perfumed olive oil) on your "rosh" (head / top) "lo" (not / none) "chaser" (without / in need).
"raah" (look / see) "chay" (living / life) with "ishshah" (woman / wife) "aheb" (to love (includes 'affection')) all the "yom" (days) of the life of your "hebel" (vapor / futility) which He has given to you 'under the sun, "kol" (all / every) "yom" (days) of "hebel" (vapor...), for that is your "cheleq" (inheritance / portion / share) in this life, and in the "amal" (toil / labor (with sorrow))
Did you ever wonder where the phrase "eat, drink, and be merry, for tomorrow we die" came from? You just had the first part of that statement.
Stand by for the end. (all puns at no extra charge)
10
"kol" (all / every) that "matsa" (find / discover / obtain) your "yad" (hand / hands) "asah" (to make / to accomplish / to perform) "koach" (strength / power / might) you must "ash" (do / make / accomplish / perform) "ki" (for / because / surely) "ayin" (there is not / nothing / without) "maaseh" (work / deed / act / etc) or "cheshbon" (account / plan / thought) or "daath" (knowledge) or "chokmah" (wisdom / skill) in "Sheol" (Sheol / Hades (the abode of the spirits of the dead, the body is in its grave)) "asher" (where / which / that) you are "halak" (going / proceeding).
And there you have it.
Enjoy today, because, soon enough, you'll be in ..... yeah.
Also see the parable of Christ in Luke 12 : 16 - 21.
11 - 12
I "shub" (turned back / returned) and saw 'under the sun' "ki" (for / because / surely / etc) "lo" (not) to "qal" (swift / rapid) is "merots" (race / run) and "lo" (not) to the "gibbor" (mighty / strong (includes: warrior)) the "milchamah" (battle / conflict), and not to the "chakam" (wise / skillful / learned) "lechem" (food / bread / a meal) and not to "bin" (discerning / understanding) "osher" (wealth / riches), and not to "yada" (knowing) "chen" (favor / grace), "ki" (for / because) "eth" (time / season) and "pega" (occurrence / encounter / 'chance' (includes idea of 'misfortune', the only other use of this form of the word is in 1 Kings 5 : 4)) "qarah" (happen / befalls / 'comes about') to them all.
For "gam" (indeed / even / moreover) "lo" (not) "yada" (knows / understands) a human their "eth" (time / season) 'like' "dag" (fish) "achaz" (grasped / held / seized) in the "matsowd" (fortress / net / snare), "ra'" (evil / bad / wicked / unpleasant), and the "tsippor" (birds) in the "matsowd" (fortress / net / snare) so are "yaqosh" (trapped / ensnared) the children of men in a "eth" (time / season) "ra'" (evil / bad / wicked / unpleasant) "naphal" (falls / 'is cast down') upon them "pithom" (suddenly / unexpectedly (includes the idea of 'inevitability')).
And here we have another of those old wise sayings that everybody knows, "the race is not..." Except 'the king' is a bit long-winded in saying it. And in the Hebrew, most of our verse 11 is barely done with a pause to breathe. Then he compares the lives, and the ending thereof, of humans to fish being netted in the sea and birds snared in the field. Neither animal sees it coming, to their own bad end.
Which may be as good a time as any to bring up a quote that fits the overall tone of the book, and we wanted to get to it before the end of Ecclesiastes, and, as that is now in sight, we'll go ahead and do it.
There is another king who is slowly descending into madness in classic literature, and who, while not totally obsessed with death as is the speaker who is the subject of our current study, he's leaning that way. We'll just run it, have a brief note about it, then move on. OK?
- Stage Cue - Seyton (Lord (now King) MacBeth's chief servant) enters from offstage after the king hears loud wailing outside and reacts to it.Just from that speech one could say that The Bard of Avon had at least read Ecclesiastes at some point, because his Lord MacBeth is right down there in the mud with the king who is as fatalistically depressed as anybody has ever been. He sees life as a extinguished candle, or as the talking of a fool... which our book compared to the popping of thorns burning in a fire (see middle of chapter 7), which also 'signifies nothing'.MACBETH: .... ....
Wherefore was that cry?"
SEYTON: The Queen, my lord, is dead.
-pause-
MACBETH: She should have died hereafter.
There would have been a time for such a word.
Tomorrow and tomorrow and tomorrow
Creeps in this petty pace from day to day
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.
(Shakespeare's MacBeth, Act 5 scene 5, link below)
13 - 15 Summary and....
I have also seen this great wisdom under the sun...
A small city with was besieged by a powerful army..... and a wise man... is not remembered.
In any case, this part of the book appears to be an historical account of the siege of Jerusalem under King Hezekiah (of water tunnel fame, see upcoming note), but reads more like a bit of wishful thinking, because, at the time of the writing of this book, Jerusalem had been, and will be, the subject of several sieges, including the final one by Rome in 70 AD, after which the city was leveled. Incidentally, while Hezekiah, and Isaiah, did manage to keep Jerusalem in, more or less, one piece, the king did end up paying, and paying, and paying, tribute to Assyria, to the point where you wonder if it was worth it. See account in 2 Kings 18, 2 Chronicles 32, and Isaiah 36 - 39. Link below to an article about his water course.
Historical Sidenote:
King Hezekiah (ruled 'about' 715 - 685 BC) is one of the best documented, if not THE best documented Biblical Figure, of everybody mentioned in The Book. There are several Assyrian reliefs and tablets that mention him, as well as archaeological relics from his reign in Jerusalem indicating that he was overseeing active commercial trade with Egypt. Courting an alliance with them as a defense against Assyria. And we know how that worked out.
And, of course, there is always his tunnel awaiting the adventurous tourist, with money to spend, and who doesn't mind getting their feet wet, in Jerusalem. Complete with an engraving that credits him with its construction.
See links below for a sampling of this evidence.
end note
16 - 18
And said I "towb" (good / better / preferred / etc) "chokmah" (wisdom / skill) than "geburah" (strength / power / 'a mighty deed'), and the "chokmah" (wisdom / skill) of the "misken" (poor / in need) is "bazah" (held in contempt / with disdain / despised) and his "dabar" (words / speech) "ayin" (are not / none / nothing) "shama" (heard / listened to). The "dabar" (words...) of the chokmah" (wisdom / skill) in "nachath" (tranquility / rest / quietness) "shama" (heard / listened to) over "zeaqah" (outcry / a 'shriek' (also: crying)) of a "mashal" (governor / ruler) "kesil" (fool / stupid people / dullard).
"towb" (good / better / preferred) "chokmah" (wisdom / skill) than "keli" (tools / weapons / equipment / armor / instruments / etc ('stuff')) of "qerab" (war / battle), and "chata" (to sin / to incur guilt / to go wrong) "echad" (one / single / alone) "abad" (destroys / ruins) "towb" (good / pleasant / agreeable...) "rabah" (increase / multiply / many).
The first statement here is somewhat understandable, if there is a choice, but to be both wise and strong would seem to be better, and Is Possible! The next, that the poor are ignored, comes to a head in the public ministry of Christ, where they were who he preached to and healed.
Next it says that a calm word of wisdom is listened to more than shouting fools... or rulers shouting at fools, it would seem both are true. That statement has been paraphrased into popular culture even to the point of being used in a Star Trek: the Next Generation episode, where it was stated as: "Speak softly, Governor. Those who cannot hear an angry shout may strain to hear a whisper." (See Correct attribution below.)
Then the text continues with another obvious statement. Perhaps with wisdom, you can avoid war, but then... there's always a 'fly in the ointment'. Which is coming up. And remember, when this was written, that section continued directly into the next. Chapters were not added to the Scriptures until the 1200s, and then verses over three hundred years later. See link below for the details.
end nine
Chapter Ten
verse 1
"zebub" (a fly / flies (the word, meaning 'an insect', is only used twice in the OT. The other is in Isaiah 7 : 18, and it is an interesting reference!)) "maveth" ('that have died') make "baash" (offensive odor / to stink) "naba" ('to gush forth' / 'to bubble up') from the oils of a perfumer, "yaqar" (bright (cannot be ignored) / (also is used for 'precious')) "chokmah" (wisdom / skill) and "kabowd" (honor / splendor / glory (includes some idea of 'wealth')) "sikluth" (folly / foolishness (includes: silliness)).
Here is another of those statements "a fly in the ointment" that has traveled far and wide from the source in our current book. The meaning is, of course, that a small imperfection can spoil a larger work, in the case of the perfume, it can make it rancid. The same goes for actions.
How many sermons have you listened to where a badly told joke, or somewhat inappropriate 'talk story' totally destroyed most of the message being delivered? Or how many times as a poor decision, or public appearance gone wrong, seriously damaged the career of a celebrity, or the credibility of a politician? One 'fly in the ointment', as it were.
2 - 3
The "leb" (heart / mind) of a "chakam" (wise / skillful / learned) 'one' is to "yamin" (right hand / right side (in some cases: 'south')) and the "leb" (heart / mind) of a "kesil" (fool / stupid people / dullard) to his "semovl / semol" (left hand / left side). And "gam" (also / indeed / moreover) "derek" (journey / way / path) "sakal" (a fool) "halak" (goes / walks / proceeds) his "leb" (heart / mind) is "chaser" (deficient / in need) and "amar" (said / says) to "kol" (all / every / entire...) that "sakal" (a fool) "hu" (this / same).
The idea that something is wrong with the 'left hand' goes way back. In Genesis we see Jacob blessing Joseph's sons and putting the favored right hand on the younger and the left on the older, see the last few verses of Genesis 47. Also, in Matthew 25 at the famous scene with the 'sheep and the goats', the goats are on the left. This goes on to the point that something that went that way was labeled the "sinister" which was based on the Latin word for Left, meaning they were a minority of the population. Which carried over into baseball so that Babe Ruth was a "southpaw", with all the connotations that way, good and bad, in play.
Maybe you can't spot a fool a mile away, but it doesn't take long to find out who they are.
"Better to remain silent and be thought a fool than to speak and to remove all doubt."
- unknown
(While the line is a paraphrase of Proverbs 17:28, it wasn't until 1931 that it was attributed to Abraham Lincoln. Since then, it has been assigned to almost everybody, including Mark Twain. See the Quote Investigator page linked below.)
4 - 7 Summary and comment:
If the "ruach" (spirit ... (same word for what we've been grasping after)) of the ruler is angry with you, don't leave your "maqom" (place / location) for "marpe" (composure / tranquility) puts many sins to rest.
'There is an evil I have seen under the sun', as an "shegagah" (error / mistake / unintentional sin) that goes forth from in front of the ruler. He has set a "sakal" (a fool) in "marom" (high place / exalted place) in many, and "ashir" (rich / wealthy) in "shephel" (low / humble) 'places' sit. I have seen "ebed" (servants / slaves) on horses and "sar" (rulers / leaders / princes) walking like "ebed" (servants...) on the ground.
These are a set of statements about things he's observed. Beginning with the idea that hiding out when the heat is on is, is sometimes a viable option.
8 - 9 Summaries...
the one "chaphar" (digging / digs) a pit will into it fall, and the one that "parats" (breaks through / bursts) a wall, will be bitten by a snake. The one "nasa" (removing / moving) stones will be "atsab" (grieved / hurt / in pain) by them, the one "baqa" (cleaving / splitting) trees "sakan" (incurs danger) by them.
It's no secret that many 'day jobs' have serious risks. He lists four of what might be from the 'greatest hits list' from the time, including lumberjack, quarry-man, building demolition, and leads with well-digger.
10 Summary and discussion:
If "qahah" (blunt / dull) the "barzel" (iron) is, and the "panim" (face) not "qalal" ( 'made sharp' (also ' a curse')), he must use strength....
It was around the time of Kings David and Solomon that iron (not steel) axes came into common use. Iron swords didn't become commonplace until about 800 BC. The raw iron tools would take and hold a better cutting edge than the bronze (and other) metal implements used before, and hold it somewhat longer. Also, the language here implies the use of an ax for cutting wood, not a sword for cutting people, which would also explain the need for strength.
.... and an "yithron" (advantage / gain / profit) to "kasher" (proper / suitable / 'give success') "chokmah" (wisdom / skill).
And, of course, a wise lumberjack sharpens his ax once in awhile.
11
the verse may or may not be talking about a reptile, stand by
A 'charming' tangent:
While 'snake charming' is now more often associated with some of the more touristy parts of Africa and Asia, it goes all the way back to the mystical practices of those who handled the living symbols of the Pharaoh's throne, the cobra, 'uraeus'. Texts and reliefs are found from the period describing the practice from around 2000 BC. It was also known from other areas that have cobras in the wild from northwest Africa into India, where the modern, tourist entertainment form of the art, developed into what you see today.
It is also known that the snake is not responding to whatever music or singing the 'charmer' is using to get it to rear up and sway with them, as snakes lack external ears but can detect vibrations with their tongues. Instead, the serpent is reacting to the movement of the charmer. After the charmer has earned all he can from the audience of the moment, he slows his motions, the snake calms down, and once it returns to its dark and familiar container, the show is over.
According to various reports, the cobra, with its dramatic hood offering instant recognition to the viewers, and its hesitation to attack its charmer, is the most favored co-star for the act, although other vipers and even some pythons are known to be used. Today, few snakes are captured from the wild, and instead, professional charmers buy them from reptile dealers so they are already, somewhat, socialized for the entertainment industry. Many charmers even defang their snakes, which isn't quite so 'charming', although it may keep some of the tourists, and charmers, alive.
The 'snake charmers' of the time of the writing of Ecclesiastes were early public practitioners of the trade, probably traveling with caravans running east and west, and would have been known in both Jerusalem and Babylon. Whether the charmer being referred to in the text was from Egypt, Persia, India, or anywhere else is unknown. There's at two other references to it in the OT, one being in Psalm 58 : 4 and 5, the other will be mentioned in a moment.
For more, see the encyclopedia article linked below.
end tangent
11 - 13
If "nashak" (to bite) the "nachash" (snake / serpent (the two words together imply a 'venomous snake')) "lo" (nor / cannot / without / etc) "lachash" (enchantment / charm (see reference at Jeremiah 8 : 17)) "ayin" (there is not / nothing / none) "yithron" (gain / profit / advantage) to the "baal" (owner / master) of the "lashon" (tongue / speech).
The "dabar" (word / speech / matters / things / etc) of the "peh" (mouth) of "chakam" (wise / skilled / learned) "chen" (favor / favored) and "saphah" (language / lips) "kesil" (fool / stupid man / dullard) will "bala" (swallow / engulf / consume) him. The "techillah" (beginning / start) "dabar" (words / matter / speech / things / etc) of his "peh" (mouth) is "sikluth" (folly / foolishness) and the "acharith" (last / end / future) of his "peh" (mouth) is "holeluth" (madness / folly) "ra'" (evil / bad / wicked / harmful...).
As the 'snake' in 11 has bit the master of 'the tongue' and then the next thought is of a fool and his words, we don't think the speaker is actually talking about an Egyptian Cobra that wanted to quit its day job. The next sentence compares the 'favored' words from a wise man to the words of a fool, which will consume him, as the snake did in the previous verse. Then the speaker goes on to say that the beginning of his words is foolishness, and ends in evil, implying that they will destroy him. Much as the bite of a cobra would.
14
And the "sakal" (fool) "rabah" (increases / multiplies / 'becomes many' / etc) "dabar" (words / speech / matters), "lo" (not / no / cannot) "yada" (knows / understands / acknowledges) "adam" (man / human) "mah" (what / how / why / etc) "hayah" (come to pass / will be / will happen / will exist / become / etc), and what "hayah" (come to pass....) "achar" (behind / after / following) him, who can "nagad" (make known / announce / etc).
.... .... it would seem the speaker spends a lot of time telling us that fools talk too much....... (anybody else love the irony?)
And that nobody can predict the future.
15
the "amal" (labor / toil (with sorrow)) "kesil" (fool / stupid man / dullard) "yaga" (weary / 'labor to exhaustion') for not does he know the "halak" (proceed / 'way to go toward') the city.
The statement implies that the fools are out in the countryside working themselves to death, because they don't know how to go get a job in the city. We checked multiple translations, and a couple of commentaries, and nobody seems to know what this one is actually supposed to mean. Such as:
"Only someone too stupid to find his way home would wear himself out with work."
Good News Translation (see link below to comparison page)
16 - 17
"i" (alas! / woe) 'to the' "erets" (land / country) for your king is "naar" (boy / youth / young man (at times, any male who is not an infant but is under 30)) and your "sar" (princes / rulers / leaders / etc) "boqer" (morning / 'early in the day') "akal" (eat freely / feast (implies a large meal at which much wine is served - and consumed, see next verse and comment)).
"esher" (blessed / happy) land that your king is a "ben" (son / child) of "chor" (nobles / white (pure)) and your 'princes' in "eth" (time / season (same idea as in ch 3)) "akal" (eat freely...) for "geburah" (strength / power / 'for mighty acts') and "lo" (not / nor) for "shethi" (intoxication / drunkenness).
The meal attended by the young king and his friends seems to be of the sort that was mentioned by the 'bridegroom' in the first verse of chapter five of the Song of Songs, see link below. Otherwise, why would our speaker be crying the blues because the princes have a big breakfast? Something that is implied, but not directly stated in at the end of the statement about the 'child of nobles'. As for the overall character of real children of the nobility, we'll leave that for another time.
18 - 20
By "atslah" (laziness / sloth (yes, the 'deadly sin') / indolence (expending significant effort to avoid working)) is "makak" (waste away / to perish / 'be brought low') "meqareh" (roof / beams (implies a building)) and by "shiphluth" (negligence / idleness) of hands "dalaph" (leak / drip) the house.
For "sechoq" (laughter / mockery) is "asah" (made / accomplished) "lechem" (bread / food / a meal) "yayin" (wine) make "samach" (to rejoice / to be glad / to be joyful) "chay" (alive / living), and "keseph" (money / silver) is the "anah" (answer / response) to "kol" (all / every).
"gam" (also / indeed) in your "madda" (understanding / knowledge) the king "al" (no / nor / nothing) "qalal" (curse / despise / 'hold in contempt') and in your "cheder" (chamber / 'inner room') of your "mishkab" (bed / couch) "al" (no / not...) "qalal" (curse / despise...) the "ashir" (rich / wealthy), for a "oph" (bird / 'something with wings') of the sky may "halak" (proceed / go / move) your "qol" (voice / sound) and the "baal" (lord / master) of "kanaph" (wings) may "nagad" (make known / announce / report) your "dabar" (words / matter / etc).
First we have a report from a building inspector. Then the next statement is another line that there is a time and a place for laughter and rejoicing... if you can pay for it. Then we are told not to 'curse the king' or the rich, even in private, because a 'winged creature' may carry your words up.
As far as we can tell, so far, there is only two mentions angelic-type beings in Ecclesiastes. One in chapter five verse six, when we're told not to argue with them, and then this one.
Outside reference links:
Hebrew / English https://biblehub.com/interlinear/ecclesiastes/9.htm
Contemporary English Version (CEV) https://biblehub.com/cev/ecclesiastes/9.htm
"Compare Translations for Ecclesiastes 10 : 15" https://www.biblestudytools.com/ecclesiastes/10-15-compare.html
"As modern-day readers, we're so accustomed to the ideas of chapter and verse that we can barely imagine the Bible without them. But as it happens, it took over a thousand years for Christians to divide the books of Scripture into bite-sized sections; and the Jewish people were using a chapterless, verseless Old Testament long before that!..."
https://stpaulcenter.com/posts/when-was-the-bible-divided-into-chapter-and-verse
The Dead Live With Their Loved Ones On This Indonesian Island
"... the Toraja people of southern Sulawesi in Indonesia, for whom the line between life and death is not black and white. Though her heart stopped beating in 2012, as far as her family is concerned, she is onlyto macula, which translates loosely as 'sick.' They still visit her regularly, talk to her and bring her three meals a day, which they leave on the floor.
NPR.com https://www.npr.org/sections/goatsandsoda/2019/09/29/764638760/photos-the-dead-live-with-their-loved-ones-on-this-indonesian-island
Hezekiah s Tunnel Reexamined https://www.biblicalarchaeology.org/daily/biblical-sites-places/jerusalem/hezekiahs-tunnel-reexamined/
MACBETH: .... ....Act Five, scene five https://www.folger.edu/explore/shakespeares-works/macbeth/read/5/5/
It is a tale
Told by an idiot, full of sound and fury, Signifying nothing.
Quotes
The "speak softly" quote has often been attributed to Mr. Spock from the 1960's Original Series, or one of the movies. No. While it sounds like something he would say, it is from a much later incarnation of the franchise, and is used by an Ambassador, not a Science Officer:
Star Trek: The Next Generation, episode, "the Host", 1991.
IMDB.com https://www.imdb.com/title/tt0708800/?ref_=ttqu_ov_bk
About the "better to remain silent" quote:
"This maxim has many different forms; however, there is no substantive evidence that either Abraham Lincoln or Mark Twain employed this maxim." https://quoteinvestigator.com/2010/05/17/remain-silent/
NOTE: It also was not originally said by Will Rogers (1879 - 1935). However, he did say: "Never miss a good chance to shut up."
A charming encyclopedia article about Snake Charming https://www.newworldencyclopedia.org/entry/Snake_charming
Ecclesiastes: Part One: About the Book and Study Index.
Part Three: A bit of Review.
NOTE: The Discussion presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
From: The Media Desk.