Ecc 6:8 | KD | STEP | “For what hath the wise more than the fool; what the poor who knoweth to walk before the living?” The old translators present nothing for the interpretation, but defend the traditional text; for Jerome, like the Syr., which translates freely, follows the Midrash (fixed in the Targ.), which understands החיים, contrary to the spirit of the book, of the blessed future. The question would be easier if we could, with Bernst. and Ginsburg, introduce a comparat. min before יודע; we would then require to understand by him who knows to walk before the living, some one who acts a part in public life; but how strange a designation of distinguished persons would that be! Thus, as the text stands, יודע ,sdnat is attrib. to לעני, what preference hath the poor, such an one, viz., as understands ( vid ., regarding יודע instead of היודע, under ); not: who is intelligent (Aben Ezra); יודע is not, as at , an idea contained in itself, but by the foll. הח ... לה (cf. , ; and the inf . form, ; Num 22:13; ) obtains the supplement and colouring required: the sequence of the accents ( Zakeph , Tifcha , Silluk , as e.g. , at ) is not against this. How the lxx understood its πορευθῆναι κατέναντι τῆς ζωῆς, and the Venet. it’s ἀπιέναι ἀντικρὺ τῆς ζωῆς, is not clear; scarcely as Grätz, with Mendelss.: who, to go against (נגד, as at ) life, to fight against it, has to exercise himself in self-denial and patience; for “to fight with life” is an expression of modern coinage. הח signifies here, without doubt, not life, but the living. But we explain now, not as Ewald, who separates יודע from the foll. inf . להלך: What profit has then the wise man, the intelligent, patient man, above the fool, that he walks before the living? - by which is meant (but how does this interrog. form agree thereto?), that the wise, patient man has thereby an advantage which makes life endurable by him, in this, that he does not suffer destroying eagerness of desire so to rule over him, but is satisfied to live in quietness.Also this meaning of a quiet life does not lie in the words הח ... הלך. “To know to walk before the living” is, as is now generally acknowledged = to understand the right rule of life (Elst.), to possess the savoir vivre (Heiligst.), to be experienced in the right art of living. the question accordingly is: What advantage has the wise above the fool; and what the poor, who, although poor, yet knows how to maintain his social position? The matter treated of is the insatiable nature of sensual desire. The wise seeks to control his desire; and he who is more closely designated poor, knows how to conceal it; for he lays upon himself restraints, that he may be able to appear and make something of himself. But desire is present in both; and they have in this nothing above the fool, who follows the bent of his desire and lives for the day. He is a fool because he acts as one not free, and without consideration; but, in itself, it is and remains true, that enjoyment and satisfaction stand higher than striving and longing for a thing.

‏ Ecclesiastes 6:8

Ecc 6:8 “For what hath the wise more than the fool; what the poor who knoweth to walk before the living?” The old translators present nothing for the interpretation, but defend the traditional text; for Jerome, like the Syr., which translates freely, follows the Midrash (fixed in the Targ.), which understands החיים, contrary to the spirit of the book, of the blessed future. The question would be easier if we could, with Bernst. and Ginsburg, introduce a comparat. min before יודע; we would then require to understand by him who knows to walk before the living, some one who acts a part in public life; but how strange a designation of distinguished persons would that be! Thus, as the text stands, יודע ,sdnat is attrib. to לעני, what preference hath the poor, such an one, viz., as understands (vid., regarding יודע instead of היודע, under Psa 143:10); not: who is intelligent (Aben Ezra); יודע is not, as at Ecc 9:11, an idea contained in itself, but by the foll. הח ... לה (cf. Ecc 4:13, Ecc 4:14; and the inf. form, Exo 3:19; Num 22:13; Job 34:23) obtains the supplement and colouring required: the sequence of the accents (Zakeph, Tifcha, Silluk, as e.g., at Gen 7:4) is not against this. How the lxx understood its πορευθῆναι κατέναντι τῆς ζωῆς, and the Venet. it’s ἀπιέναι ἀντικρὺ τῆς ζωῆς, is not clear; scarcely as Grätz, with Mendelss.: who, to go against (נגד, as at Ecc 4:12) life, to fight against it, has to exercise himself in self-denial and patience; for “to fight with life” is an expression of modern coinage. הח signifies here, without doubt, not life, but the living. But we explain now, not as Ewald, who separates יודע from the foll. inf. להלך: What profit has then the wise man, the intelligent, patient man, above the fool, that he walks before the living? - by which is meant (but how does this interrog. form agree thereto?), that the wise, patient man has thereby an advantage which makes life endurable by him, in this, that he does not suffer destroying eagerness of desire so to rule over him, but is satisfied to live in quietness.Also this meaning of a quiet life does not lie in the words הח ... הלך. “To know to walk before the living” is, as is now generally acknowledged = to understand the right rule of life (Elst.), to possess the savoir vivre (Heiligst.), to be experienced in the right art of living. the question accordingly is: What advantage has the wise above the fool; and what the poor, who, although poor, yet knows how to maintain his social position? The matter treated of is the insatiable nature of sensual desire. The wise seeks to control his desire; and he who is more closely designated poor, knows how to conceal it; for he lays upon himself restraints, that he may be able to appear and make something of himself. But desire is present in both; and they have in this nothing above the fool, who follows the bent of his desire and lives for the day. He is a fool because he acts as one not free, and without consideration; but, in itself, it is and remains true, that enjoyment and satisfaction stand higher than striving and longing for a thing.