Introduction to Ecclesiastes 7:1: Of Names and Anointing
Ecclesiastes 7:1 begins a series of paradoxical proverbs, and it opens with a poetic comparison that captures the essence of legacy: טֹ֥וב שֵׁ֖ם מִשֶּׁ֣מֶן טֹ֑וב. This proverbial saying not only showcases elegant Hebrew parallelism but also delivers a striking message about the value of character versus appearance, of reputation over ritual. The comparison employs a classic Hebrew structure—“better than” (טֹוב… מִן)—with metaphorical depth. This article will examine the grammar and semantics of the comparison, the metaphor of oil, and the cultural resonance of the “good name.”
טֹ֥וב שֵׁ֖ם מִשֶּׁ֣מֶן טֹ֑וב וְיֹ֣ום הַמָּ֔וֶת מִיֹּ֖ום הִוָּלְדֹֽו׃
Poetic Comparison: Parsing טֹ֥וב שֵׁ֖ם מִשֶּׁ֣מֶן טֹ֑וב
1. טֹ֥וב – “Better / Good”
- Root: ט־ו־ב – “good, pleasant, beneficial”
- Form: Masculine singular adjective, used here as a predicate
This adjective is repeated twice in the line for poetic balance. The first טֹ֥וב functions as a predicate: “better is…” and governs the comparison. The second טֹ֑וב (“good”) modifies שֶׁ֣מֶן (“oil”)—it is not just any oil, but fine or fragrant oil.
2. שֵׁ֖ם – “name”
- Root: שֵׁם – “name, reputation, renown”
- Form: Masculine singular noun in absolute state
In Hebrew idiom, a person’s שֵׁם is more than a label—it signifies their character, reputation, and legacy. A “good name” refers to a life of integrity remembered and honored by others. It is lasting value as opposed to fleeting fragrance.
3. מִשֶּׁ֣מֶן טֹ֑וב – “than good oil”
- מִן – preposition “from, than,” introducing the comparative element
- שֶׁ֣מֶן – “oil”; masculine noun, often associated with anointing, luxury, or blessing
- טֹ֑וב – adjective modifying “oil” (good, fine, fragrant)
Oil in the biblical world had great symbolic value: it was used for anointing kings, festive joy, and healing. But in this proverb, oil stands for external splendor or short-lived honor. A “good name” outlasts even the most fragrant oil—it lingers in the memory of others.
Line Two: A Shocking Parallel — Day of Death vs. Day of Birth
1. וְיֹ֣ום הַמָּ֔וֶת מִיֹּ֖ום הִוָּלְדֹֽו – “And the day of death [is better] than the day of birth”
This line parallels the first in structure but shocks the reader with its reversal of expectation. The verb “is better” is understood but omitted, following Hebrew poetic style. The comparison (מִן) makes clear the evaluative tone. In the context of the previous clause, the “day of death” may imply the moment when one’s name is established—when a legacy is sealed, and the fragrance of one’s reputation is fully revealed.
Legacy in Grammar: Theological and Philosophical Implications
- Grammatically: The verse uses a double comparative construction: “Better X than Y” (טֹוב… מִן), a frequent structure in biblical wisdom literature.
- Poetically: Each clause is balanced and antithetical, contrasting inward and outward values, or expectations vs. reality.
- Syntactically: Ellipsis (omission of repeated elements) gives the verse its elegant compression.
- Philosophically: The “good name” only becomes meaningful in retrospect—thus the day of death can be more honorable than the day of birth, which is full of unknowns.
This verse invites the reader to consider what is truly lasting. Oil fades, but a name can endure for generations. While birth is celebrated, the end of a righteous life is, in Qohelet’s estimation, even more worthy of honor, because the fragrance of a well-lived life is finally known.
