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About this book

Ecclesiastes

About this book
Chapter 6

1 Here is another misfortune that I have seen on earth, and it weighs heavily on people: 2 God gives a man riches, property, and wealth so that he lacks nothing that his heart desires, yet God does not enable him to enjoy the fruit of his labor—instead, someone else enjoys it! This is fruitless and a grave misfortune. 3 Even if a man fathers a hundred children and lives many years, even if he lives a long, long time, but cannot enjoy his prosperity—even if he were to live forever—I would say, “A stillborn child is better off than he is.”⁠ 4 Though the stillborn child came into the world for no reason and departed into darkness, though its name is shrouded in darkness, 5 though it never saw the light of day nor knew anything, yet it has more rest than that man— 6 if he should live a thousand years twice, yet does not enjoy his prosperity. For both of them die! 7 All man’s labor is for nothing more than to fill his stomach—yet his appetite is never satisfied! 8 So what advantage does a wise man have over a fool? And what advantage does a pauper gain by knowing how to survive? 9 It is better to be content with what the eyes can see than for one’s heart always to crave more. This continual longing is futile—like chasing the wind. 10 Whatever has happened was foreordained, and what happens to a person was also foreknown. It is useless for him to argue with God about his fate because God is more powerful than he is. 11 The more one argues with words, the less he accomplishes. How does that benefit him? 12 For no one knows what is best for a person during his life—during⁠ the few days of his fleeting life—for they pass away like a shadow. Nor can anyone tell him what the future will hold for him on earth.

Texts in conversation

Compare Ecclesiastes 6:12 and 4Q418 69 ii 4

Hebrew Bible · Dead Sea Scrolls, Wisdom and Instruction

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Summary

In Ecclesiastes, the writer says no one knows what is best for a person. In the Dead Sea Scroll 4Q418, the author asks a similar question, interpreted to have a clear answer, warning the foolish of judgment.

Passages

Ecclesiastes 6:12

Hebrew Bible
9 It is better to be content with what the eyes can see than for one’s heart always to crave more. This continual longing is futile—like chasing the wind. 10 Whatever has happened was foreordained, and what happens to a person was also foreknown. It is useless for him to argue with God about his fate because God is more powerful than he is. 11 The more one argues with words, the less he accomplishes. How does that benefit him? 12 For no one knows what is best for a person during his life—during the few days of his fleeting life—for they pass away like a shadow. Nor can anyone tell him what the future will hold for him on earth.
300–201 BCE (scholarly estimate) Read in Ecclesiastes

4Q418 69 ii 4

Dead Sea Scrolls, Wisdom and Instruction · 4QInstruction
4 […] their … and in knowledge are all their waves. And now, you foolish of heart, what is good to one who has not 5 [… and what] is quiet to one who has not existed, and what is judgment to one who has not been founded, and why should the dead groan over [all their days]? 6 You were formed … and to the eternal pit is your return, for it will awake … […] your sin. 7 Its dark places will cry out against your pleading, and all who exist forever, those who seek truth, will rouse themselves for your judgment. [And then] 8 all the foolish of heart will be destroyed, and the sons of iniquity will be found no more, and all who hold fast to wickedness will be put to shame. [And then]
160–60 BCE (scholarly estimate) Read in 4Q418

References

“... Beyond MLM’s criticism of Epicurean thought, the first rhetorical question shows that MLM engages critically with a fellow Jewish sage in this passage as well. “What is good?” (mah tov) is asked several times in the Hebrew Bible (Mic. 6:8; Job 34:4; cf. Prov. 15:23; 16:16). Both in prophetic and sapiential literature the meaning of this question is absolute and unqualified. There is good and there is evil. This attitude to the question “what is good?” changes only in the book of Ecclesiastes and in MLM. The book of Ecclesiastes does not ask “what is good?” but “what is good for a man?”: “Who can possibly know what is best for a man [mah tov la-adam] to do in life—the few days of his fleeting life? For who can tell him what the future holds for him under the sun?” (Eccles. 6:12). In the skeptic thought of Ecclesiastes, the implied answer is no one can know. When MLM asks the qualified question “what is good for?” (4Q418 69 ii 4), its implied answer is clearly more optimistic than the one in the book of Ecclesiastes. This means that in 4Q418 69 ii, MLM criticizes not only Epicurean thought but the book of Ecclesiastes and its fascination with Hellenistic skepticism as well. ...”
Armin Lange, “Wisdom Literature from the Qumran Library,” in Outside the Bible: Ancient Jewish Writings Related to Scripture, ed. Louis H. Feldman, James L. Kugel, and Lawrence H. Schiffman (Philadelphia: Jewish Publication Society, 2013), 2435.
“... A single text of 4QInstruction may critique Ecclesiastes. The judgment scene in 4Q418 69 ii includes several rhetorical questions: “And now, foolish of heart, what is good for one who has not been created? [And what] is tranquility for one who does not exist? What is judgment for one who has not been established? Why do people groan about a[ll] their [days]? You [for She]ol were fashioned and to the eternal pit is your return” (ll. 4–6). The “foolish of heart” is the fragment’s phrase for those who will die in the final judgment. The implied answer to the first three questions is “nothing.” Tranquility or goodness is not possible for someone who is not alive or has never been born. The last question suggests that the foolish of heart complain about life and thus have a despondent view of human existence that accords with Ecclesiastes. 4QInstruction associates this bleak attitude not with the wise but rather those who are ordained to die during the final judgment. The elect, by contrast, have the prospect of a blessed afterlife. See Goff 2013, 229–30. ...”
Matthew Goff, “Wisdom, Apocalypticism and Intertextuality: The Book of Ecclesiastes and the Sociolect of the Dead Sea Scrolls,” in Reading Ecclesiastes Intertextually, ed. Katharine Dell and Will Kynes (London: Bloomsbury T&T Clark, 2014), 223–224.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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