Ecclesiastes 6:9

9. Better is the sight of the eyes than the wandering of the desire] Literally, than the wandering of the soul. The truth is substantially that embodied in the fable of “the dog and his shadow” and in proverbs like “a bird in the hand is worth two in the bush.” To enjoy what we actually see, i.e. present opportunities, however limited, is better than the cravings of a limitless desire, “wandering” at will through all the region of possibilities. In that wandering, there is once more the feeding upon wind. Perhaps, however, that sentence is passed with an intentional ambiguity, characteristic of the writer (see note on Ecc_6:9), upon the actual present enjoyment, as well as on the unsatisfied desire, or upon the bare fact that the former with its lower aims is better than the latter with its higher ones.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ecc 6:9 Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.

Ver. 9. Better is the sight of the eyes, &c., ] i.e., As some sense it, Better it is to overlook dainty dishes than to overcharge the stomach with them; to fill the eyes than the belly; to gratify that than to pamper this: though that is a vanity too in the issue, and may prove a vexation of spirit - may breed inward inquietation; the best that can come of it is repentance and self-revenge, {2Co 7:11} as in Epaminondas. Symmachus reads the words thus, Melius est providere, quam ambulare ut libet: Better it is to provide than to walk at random. The Septuagint thus, Melius est videre quod cupias, quam desiderare quod nescias: Better is it to see what thou desirest, than to desire what thou knowest not. The best expositors make it an answer to an objection: for, whereas the rich man might reply, Better see wealth than be always seeking it, better have it than hawk after it: the Preacher answers that misery may be somewhat mitigated by this means but never fully cured or cashiered.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ecc 6:9. Better is the sight of the eyes — That is, The comfortable enjoyment of what a man hath, seeing being often put for enjoying; than the wandering of the desire — Than restless and insatiable desires of what a man hath not. This is also vanity — This wandering of the desire, wherein many indulge themselves; and vexation of spirit — It is not the way to satisfaction, as they imagine, but to vexation.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

To be content with that which God hath given, is better than to follow the desires that never can be satisfied.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Answer to the question in Ecc 6:8. This is the advantage:

Better is the sight of the eyes--the wise man's godly enjoyment of present seen blessings

than the (fool's) wandering--literally, walking (Psa 73:9), of the desire, that is, vague, insatiable desires for what he has not (Ecc 6:7; Heb 13:5).

this--restless wandering of desire, and not enjoying contentedly the present (Ti1 6:6, Ti1 6:8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Better is the sight of the eyes than the wandering of the desire] This is translated by the Vulgate, as a sort of adage: Melius est videre quod cupias, quam desiderare quod nescias, "It is better to see what one desires than to covet what one knows not." It is better to enjoy the present than to feed one's self with vain desires of the future. What we translate the wandering of desire, מהלך נפש mehaloch nephesh, is the travelling of the soul. What is this? Does it simply mean desire? Or is there any reference here to the state of separate spirits! It however shows the soul to be in a restless state, and consequently to be unhappy. If Christ dwell in the heart by faith, the soul is then at rest, and this is properly the rest of the people of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Better is the sight of the eyes than the wandering of the desire,.... By "the sight of the eyes" is not meant the bare beholding outward riches, as in Ecc 5:11; but the enjoyment of present mercies; such things as a man is in the possession of, and with which he should be content, Heb 13:5; and by "the wandering of the desire", the craving appetite and insatiable lust of the covetous mind, which enlarges its desire as hell, after a thousand things, and everything it can think of; such a mind roves through the whole creation, and covets everything under the sun: now it is better to enjoy contentedly things in sight and in possession, than to let the mind loose in vague desires, after things that may never be come at, and, if attained to, would give no satisfaction;

this is also vanity and vexation of spirit: a most vain thing, to give the mind such a loose and liberty in its unbounded desires after worldly things; and a vexation of spirit it is to such a craving mind, that it cannot obtain what it is so desirous of.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Know. Enjoyment has the advantage over hope. Hebrew, "better is the sight of the eyes than the going of the soul," which denotes her desires. (Calmet) --- Presumption. Hebrew, "vexation." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The sight of the eyes, i.e. the comfortable enjoyment of what a man hath; for seeing is oft put for enjoying, as Psa 34:12; Ecc 2:1; 3:13, &c.

The wandering of the desire; restless and insatiable desires of what a man hath not, wherewith covetous rich men are perpetually haunted and tormented.

This, this wandering of the desire wherein most men indulge themselves,

is also vanity and vexation of spirit; is not the way to satisfaction, as they imagine, but to vexation.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. This verse is preliminary to the discussion of the value of common sense in human affairs.

The sight of the eyes — That is, that which is seen by the eyes, and therefore near at hand. “Our best things are nearest us.” and “Take short views,” are proverbs expressing the wisdom of many. “Let what is out of sight be out of mind.” These sayings would be true enough if only man could be satisfied with the present and visible. But he is not, so the proverbs break down into vanity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Better is the sight of the eyes than the wandering of the desire (nephesh, "the soul," ver. 7). This is a further confirmation of the misery and unrest that accompany immoderate desires. "The sight of the eyes" means the enjoyment of the present, that which lies before one, in contrast to the restless craving for what is distant, uncertain, and out of reach. The lesson taught is to make the best of existing circumstances, to enjoy the present, to control the roaming of fancy, and to narrow the vast field of appetency. We have a striking expression in RAPC Wis 4:12, rJembasmoav by which is denoted the giddiness, the reeling intoxication, caused by unrestrained passion. The Roman satirist lashed the sin of unscrupulous greed

Seal quae reverentia legum, Quis rectus aut pudor eat unquam properantis avari? (Juven., "Sat.," 14:177. )

Nor law, nor checks of conscience will he hear, When in hot scent of gain and full career. (Dryden. )

Zockler quotes Horace, "Epist.," 1:18. 96, sqq

Inter cuncta leges et percontabere doctos, Qua ratione queas traducere leniter aevum; Num te semper inops agitet vexetque cupido, Num paver et return mediocriter utilium spes.

To sum up all Consult and con the wise In what the art of true contentment lies: How fear and hope, that rack the human will, Are but vain dreams of things nor good nor ill. (Howes. )

Marc. Aurel., "Meditat.," 4:26,

any advantage happened to you? It is the bounty of fate. It was all preordained you by the universal cause. Upon the whole, life is but short, therefore be just and prudent, and make your most of it; and when you divert yourself, be always on your guard" (J. Collier). Well is it added that this insatiability of the soul, which never leads to contentment, is vanity and vexation of spirit, a feeding on wind, empty, unsatisfying. Commentators refer in illustration to the fable of the dog and the shadow, and the proverb, "A bird in the hand is worth two in the bush."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The fight - The comfortable enjoyment of what a man hath. Than - Restless desires of what a man hath not. This - Wandering of the desire.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"Better is the sight of the eyes than the wandering of the soul: also this is vain and windy effort." We see from the fin. הל־ן interchanging with מר that the latter is not meant of the object (Ecc 11:9), but of the action, viz., the "rejoicing in that which one has" (Targ.); but this does not signify grassatio,-i.e., impetus animae appetentis, ὁρμὴ τῆς ψυχῆς (cf. Marcus Aurelius, iii. 16), which Knobel, Heiligst., and Ginsburg compare (for הלך means grassari only with certain subjects, as fire, contagion, and the life; and in certain forms, as יהלך for ילך, to which הלך = לכת does not belong), - but erratio, a going out in extent, roving to a distance (cf. הלך, wanderer), ῥεμβασμὸς ἐπιθυμίας, Wisd. 4:12. - Going is the contrast of rest; the soul which does not become full or satisfied goes out, and seeks and reaches not its aim. This insatiableness, characteristic of the soul, this endless unrest, belongs also to the miseries of this present life; for to have and to enjoy is better than this constant Hungern und Lungern hungering and longing. More must not be put into 9a than already lies in it, as Elster does: "the only enduring enjoyment of life consists in the quiet contemplation of that which, as pleasant and beautiful, it affords, without this mental joy mingling with the desire for the possession of sensual enjoyment." The conception of "the sight of the eyes" is certainly very beautifully idealized, but in opposition to the text. If 9a must be a moral proverb, then Luther's rendering is the best: "It is better to enjoy the present good, than to think about other good."

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

what the eyes see

A person can see these things because he already has them. AT: "what a person has" (See: Metonymy)

to desire what a wandering appetite craves

This refers to things that a person wants but does not have. AT: "to want what he does not have" (See: Metonymy)

vapor ... an attempt to shepherd the wind

These two phrases are both metaphors that emphasize the idea of things being useless and futile. (See: Parallelism)

vapor

"mist." The author speaks of things as being useless and meaningless as if they were vapor. See how you translated this in Ecclesiastes 1:14. AT: "as useless as vapor" or "meaningless" (See: Metaphor)

an attempt to shepherd the wind

The author speaks of everything that people do as being useless as if they were trying to control the wind. See how you translated this in Ecclesiastes 1:14. AT: "are as useless as trying to control the wind" (See: Metaphor)

Whatever has existed has already been given its name

This can be stated in active form. AT: "People have already named everything that exists" (See: Active or Passive)

what mankind is like has already been known

This can be stated in active form. AT: "people already know what mankind is like" (See: Active or Passive)

the one who is the mighty judge

"God, who is the mighty judge"

translationWords

shepherd

might

judge, judges

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Better is what he sees with his eyes than that which goes to sate his appetite It would have been better and more proper for this person to see his riches with the vision of his eyes, than food and drink, which go into his body.

Another explanation: טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ נָפֶשׁ This person prefers and it seems better and more proper for him to follow his eyes, to rob and to oppress, rather than the course of his soul, that he did not put his mind [to realize] where his soul will go when he dies.

this too is vanity It is what is given to the wicked.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.