| NET | 8:1 Who is486 tn The preposition כְּ (kaf) prefixed to כְּהֶחָכָם (k˙hekhakham, “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). a487 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”). wise person? Who knows the solution488 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 (p˙shar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (p˙shar, “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). to a problem?489 tn Heb “a thing.”
A person’s wisdom brightens his appearance,490 tn Heb “makes his face shine.” and softens491 tc The MT vocalizes the consonantal form ישנא as יְשֻׁנֶּא (y˙shunne’, 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 (y˙shanneh, Piel imperfect 3rd person masculine singular from II שָׁנָה, shanah, “to repeat”). his harsh countenance.492 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).
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Ecclesiastes 8:1
