Οὐκ ἔστιν ἀγαθὸν ἐν ἀνθρώπῳ ὃ φάγεται καὶ ὃ πίεται καὶ ὃ δείξει τῇ ψυχῇ αὐτοῦ ἀγαθὸν ἐν μόχθῳ αὐτοῦ (Ecclesiastes 2:24, LXX version) -> What is good in a human is not what he eats and drinks and shows off to his soul as a benefit of his labor

luisffmendes

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Again, from Septuaginta. The context is:

Septuaginta, 2:
22 ὅτι τί γίνεται τῷ ἀνθρώπῳ ἐν παντὶ μόχθῳ αὐτοῦ καὶ ἐν προαιρέσει καρδίας αὐτοῦ, ᾧ αὐτὸς μοχθεῖ ὑπὸ τὸν ἥλιον; 23 ὅτι πᾶσαι αἱ ἡμέραι αὐτοῦ ἀλγημάτων καὶ θυμοῦ περισπασμὸς αὐτοῦ, καί γε ἐν νυκτὶ οὐ κοιμᾶται ἡ καρδία αὐτοῦ. καί γε τοῦτο ματαιότης ἐστίν. 24 Οὐκ ἔστιν ἀγαθὸν ἐν ἀνθρώπῳ: ὃ φάγεται καὶ ὃ πίεται καὶ ὃ δείξει τῇ ψυχῇ αὐτοῦ, ἀγαθὸν ἐν μόχθῳ αὐτοῦ. καί γε τοῦτο εἶδον ἐγὼ ὅτι ἀπὸ χειρὸς τοῦ θεοῦ ἐστιν: 25 ὅτι τίς φάγεται καὶ τίς φείσεται πάρεξ αὐτοῦ;

I have two alternatives that I would like that you could consider:

1) There is nothing better for a man than to eat and drink and tell himself that his labor is good.
2) There is nothing good for human: [neither] to eat [nor] to drink [nor] to show his soul, [as] good in his effort.

I think second is better, but I would like an second opinion. It is possible that both are wrong...

Thank you
« Last Edit: 28 May, 2012, 03:11:04 by billberg23 »


billberg23

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I think you're on the right track.  The second is certainly better, because it represents a genuine attempt to read what is actually there in the Greek.  Let us also remember (especially with the Septuagint) that the punctuation is not ancient, and tends to skew our interpretation.  Your translation will always make better sense if you eliminate the punctuation in the Greek, so:
οὐκ ἔστιν ἀγαθὸν ἐν ἀνθρώπῳ ὃ φάγεται καὶ ὃ πίεται καὶ ὃ δείξει τῇ ψυχῇ αὐτοῦ ἀγαθὸν ἐν μόχθῳ αὐτοῦ ,
and you get something like
"What is good in a human is not what he eats and drinks and shows off to his soul as a benefit of his labor." — In other words, your food, your drink, your alleged achievements are not what is really good in your life.  
« Last Edit: 27 May, 2012, 04:08:28 by billberg23 »




 

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