The Hebrew Bible

The peculiarity of Qohelet’s philosophic stance is compounded by the peculiarity of his literary vehicle: he is a writer who works out philosophic thought through poetic prose.

This ostensible divergence from the overall pattern gives some credence to the proposal by Gordis that the flinging and gathering of stones are a metaphor for ejaculation and refraining from ejaculation. Gordis cites the Midrash Qohelet Rabba on this verse, which reads it in this sexual sense.

Human nature begins with the potential for honesty (“upright” is literally “straight”), but people pervert this potential by devising devious calculations, like wily accountants juggling figures in their books.

4If the ruler’s mood goes against you, do not leave your place, for calmness puts great offenses to rest.

And I saw that nothing is better than that man should rejoice in his works, for that is his share, for who can bring him to see what will be after him?

The stated idea as it is understood in this translation is plausible: Qohelet was not merely a sage but, one might say, a lecturing and publishing sage, one who gave public instruction and edited and formulated maxims.

10And so have I seen the wicked brought to the grave, and from a holy place they went forth, while those who did right were forgotten in the town. This, too, is mere breath.

9He who loves money will not be sated with money, and he who loves wealth will have no crop. This, too, is mere breath.

The images suggest that the words of the wise may sting or hurt, which seems especially apt for Qohelet.