| Ecclesiastes 10 | |
|---|---|
A page containing Ecclesiastes 5:17-end inCodex Gigas, a Latin translation of 13th century. | |
| Book | Book of Ecclesiastes |
| Category | Ketuvim |
| Christian Bible part | Old Testament |
| Order in the Christian part | 21 |
Ecclesiastes 10 is the tenthchapter of theBook of Ecclesiastes in theHebrew Bible or theOld Testament of theChristianBible.[1][2] The book contains philosophical speeches by a character called '(the) Qoheleth' ("the Teacher"), composed probably between the 5th and 2nd centuries BCE.[3]Peshitta,Targum, andTalmud attribute the authorship of the book to KingSolomon.[4] This chapter focuses on foolishness in persons, in high places, in action, in words and even in national life.[5]
The original text was written inHebrew.This chapter is divided into 20 verses.
Some early manuscripts containing the text of this chapter inHebrew are of theMasoretic Text, which includesCodex Leningradensis (1008).[6][a]
There is also a translation intoKoine Greek known as theSeptuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version includeCodex Vaticanus (B;B; 4th century),Codex Sinaiticus (S;BHK:S; 4th century), andCodex Alexandrinus (A;A; 5th century).[8] The Greek text is probably derived from the work ofAquila of Sinope or his followers.[3]
This section speaks of foolishness in the invisible side of one's life, contrasted to face (cf.Ecclesiastes 7:3: "a sad countenance"), hands (Ecclesiastes 7:26: "[a woman's] hands are fetters") or body (cf.Ecclesiastes 11:10: "put away evil from your flesh").[5] In verse 1 Qoheleth observes the impact of "a little folly" on one otherwise respected for "a great weight of wisdom".[9][10]
Folly can be found within the leadership of a nation (verse 5) and results in odd reversals of position and prestige,[5] in a society which Stuart Weeks describes as "topsy-turvy".[10]
For "calmness", theNew King James Version notes that "healing" or "health" translate the Hebrew more literally.[12] Weeks notes that this verse "probably commends 'soothing' rather than'calmness'".[10]
Michael Eaton summarises this section as "vindictiveness has its built-in penalties", and "slackness may nullify inherent skill".[5] Precautionary measures using wisdom can avert accidents, but are of no use when it is too late (as with snakes that were not charmed before).[13]
Spoken words can be a test of wisdom, as the ones from the wise can be helpful, but the foolish ones originate from the foolishness of the heart.[5]
Qoheleth contrasts the way of disaster (verse 16) and the way of safety (verse 17) in national level.[5] Eating and drinking early on a day indicate self-centered indulgence.[5] Qoheleth does not despise laughter, wine or money, but the point is that "the pleasures of life should not be its total outlook" (verse 19), and one needs "to take life day by day from the hand of God".[5]