טֹובָ֥ה חָכְמָ֖ה מִכְּלֵ֣י קְרָ֑ב וְחֹוטֶ֣א אֶחָ֔ד יְאַבֵּ֥ד טֹובָ֥ה הַרְבֵּֽה׃
(Ecclesiastes 9:18)
Ἀγαθὴ σοφία ὑπὲρ σκεύη πολέμου καὶ ἁμαρτάνων εἷς ἀπολέσει ἀγαθωσύνην πολλήν (Ecclesiastes 9:18 LXX)
Wisdom and Weapons: Competing Sources of Power
The Hebrew text declares: טֹובָה חָכְמָה מִכְּלֵי קְרָב (“Wisdom is better than weapons of war”). This short but profound statement frames wisdom as superior to military might. The use of כְּלֵי קְרָב (“instruments of battle, weapons of war”) points to the concrete implements of violence — swords, spears, or other tools of conflict. The superlative contrast elevates wisdom as a more enduring and beneficial source of security than material power.
The Greek translation mirrors this sentiment with ἀγαθὴ σοφία ὑπὲρ σκεύη πολέμου (“Good is wisdom beyond the weapons of war”). The term σκεύη (“instruments, vessels”) combined with πολέμου (“of war”) parallels the Hebrew construction. However, the LXX translator chooses ἀγαθὴ (“good”) instead of τοῦ κρείττονος or βελτίων (“better”), softening the comparative into an evaluative statement. In Greek idiom, wisdom is not merely superior but intrinsically good, with moral and existential weight. This subtle shift emphasizes wisdom’s qualitative nature, not just its comparative advantage.
The Danger of One Sinner
The second half of the verse contrasts with the lofty praise of wisdom: וְחֹוטֶא אֶחָד יְאַבֵּד טֹובָה הַרְבֵּה (“but one sinner destroys much good”). The Hebrew word חֹוטֶא (“sinner, one who misses the mark”) underscores the frailty of human community — the wrongdoing of a single person can undo collective achievements. The verb יְאַבֵּד (Hiphil imperfect: “will cause to perish, ruin”) conveys destructive force, not merely damage but utter undoing.
The LXX intensifies this dynamic: καὶ ἁμαρτάνων εἷς ἀπολέσει ἀγαθωσύνην πολλήν (“and sinning one will destroy much goodness”). Here, ἁμαρτάνων is a present participle (“one who sins”), focusing on the act of sinning rather than the identity of “a sinner.” The destruction targets ἀγαθωσύνη, a noun meaning “goodness, virtue,” which broadens the Hebrew “good” into a moral and ethical category. This translation elevates the consequence from the pragmatic loss of “much good” (achievements, benefits) to the moral loss of “virtue.” Thus, the LXX subtly shifts the emphasis from practical outcomes to ethical integrity.
Interplay of Wisdom and Fragility
Together, these clauses present a paradox. On one hand, wisdom surpasses even weapons of war — it is humanity’s highest safeguard. On the other hand, wisdom’s benefits are fragile, for even a single sinner can undo “much good.” The Hebrew starkly juxtaposes greatness and fragility in covenantal community life. The Greek translation, however, leans into the moral consequences of sin: goodness itself, conceived as virtue, can be lost because of one person’s failure.
This juxtaposition reflects broader biblical theology: divine gifts of wisdom are precious and powerful, yet they exist within human communities vulnerable to sin. The literary rhythm creates both reassurance and warning — wisdom is supreme, but moral failure is catastrophic.
Hebrew-Greek Morphological Comparison
| Hebrew Word | Greek Translation | Grammatical Notes | Translation Technique |
|---|---|---|---|
| טֹובָה חָכְמָה | ἀγαθὴ σοφία | Adjective + noun (fem. sg.) → adjective + noun (fem. sg.) | Qualitative equivalence (good vs. better) |
| מִכְּלֵי קְרָב | ὑπὲρ σκεύη πολέμου | Preposition + construct phrase → preposition + genitive construction | Direct equivalence with idiomatic adaptation |
| וְחֹוטֶא אֶחָד | ἁμαρτάνων εἷς | Noun (“sinner”) + numeral → participle (“sinning”) + numeral | Shift from identity to action |
| יְאַבֵּד | ἀπολέσει | Hiphil imperfect 3ms → future active indicative 3sg | Functional equivalence |
| טֹובָה הַרְבֵּה | ἀγαθωσύνην πολλήν | Noun + adjective (“much good”) → abstract noun + adjective (“much goodness”) | Abstract moralization |
Theological Reflections: Fragile Virtue, Enduring Wisdom
Ecclesiastes 9:18 in both traditions captures the tension between wisdom’s supremacy and the vulnerability of goodness in a sinful world. The Hebrew text offers pragmatic insight: wisdom surpasses weapons, yet communal life is fragile, endangered by even one sinner. The Greek translation reframes this tension through ethical language, warning that virtue itself can be destroyed by individual wrongdoing.
The comparison illustrates how translation is itself interpretation. The Hebrew grounds its teaching in the practical realities of life and warfare, while the Greek broadens the teaching into the moral-ethical sphere. Both voices, however, converge on the same truth: human achievement, whether measured in victory or virtue, is fragile without wisdom and easily undone by sin.
This verse, therefore, is not merely proverbial but profoundly theological. It warns communities that wisdom must be guarded and sin resisted, for one failure can unravel what wisdom has built. In Hebrew idiom and in Greek moral philosophy alike, the message resounds: wisdom is greater than weapons, yet its fruits are delicate — requiring vigilance, humility, and moral integrity to endure.
