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ΠΑ, SR PON ἐν ΣΙ iss y ἢ FAA on Af ; a) “ μη uate γε ἧ a μα Het of) BY ΥΩ Μ : hinds Rees ΠΟΥ enya) Mt be phon Mone ons Cet : ive Leela bye be MENTO τ SAAT gh ἘΠῊΝ ves li ἜΗΙ y ances) ὑφ ΜΝ ΠΥ "} ν ΠΑΝ γα δ its para riety ΜΡ ΤῊ vas νυ αν wy rae ei ney δ aphedpuma yt ev roeystr abo Ne eit : tebe ΙΝ Nee ἰῇ ΔῊΝ tat? ΠΑΡΑ Ν { * 7 4 "Ἢ 4b TNS ΠΣ. ΠΝ ἀ ΙΝ ; ἫΝ "ἢ Aye ἐ si th AV) POA meen Δ το εν ] LA . Kyoahee ct thats pel en {55 PERC aU ya 3 ἬΝ AM feisty LLM SCH Tr Sau i A aie rf rp { : hipiert itt Pad γα μον, ui heii ᾿ 1 oh bb tpi se Ἵ Ἡ Phy ek od he ἐν ity 4 CMa Pca t oY > ᾿ ΝΩ͂Ν is My a ΠΝ, " Υ̓ ᾿ Ta al * sa karte! A tous hs pete 3 > oe BS 14-75 1.793 ae: ae "ὦ ἜΣ εὐ. ἃ ΝῊ ΩΝ ἐδ δ τ τ Νὴ μ A RY. at ife Lie al ee ἢ ᾿ Ἄν AM ἡ i ae i ᾿ Ane eae πο ἡ i" id ᾿ ᾿ Ἷ Νὴ ᾿ ΠΧ} ΠῚ ΚΤ ae ἯΙ “has ΩΣ AN ANALYSIS OF THE | BOOK OF ECCLESIASTES. la. Oo τα τ Ἢ π OF ΡΠ ον 4 σὰ ΑΝ 2MAY 1 19 | ζω a/ LOGICAL SEM” MON AT YS PS ξΞὺν OF THE BOOK OF ECCLESIASTES: WITH REFERENCE TO THE HEBREW GRAMMAR OF GESENIUS, AND WITH NOTES CRITICAL AND EXPLANATORY. TO WHICH IS ADDED THE BOOK OF HMOCkESLASTES,- IN HEBREW AND ἘΝ ΟΊ IN PARALLEL COLUMNS. By EHE RE Vic J...LL,0 ¥ D,, τ τῇ RECTOR OF LLANVAPLEY, MONMOUTHSHIRE, OND O-N : SAMUEL BAGSTER AND SONS, 15, PATERNOSTER ROW. 1874. x > ἐν. 1 ; ΤΕΣ A ‘Vv -- a) it. SUT sEs se We ~ i ΝΣ ΜΜπς PREFACE. As there are already extant many Commentaries, both critical and expository, on the Book called Qoheleth or Ecclesiastes, it might seem unnecessary, if not presumptuous, to add to their number by the following publication. Every fresh Commentary, however, on any portion of Holy Writ may contribute towards its elucidation, and in some particulars be more adapted for usefulness than those which have preceded it. Under this persuasion I have ventured to put in print the following work, in which my aim has been to combine a close critical analysis of the text of the original with remarks explanatory and illustrative of the Inspired Author’s meaning. Keeping mainly in view the instruction of those who are learning the Hebrew language I have paid especial attention to grammatical exegesis, and have therefore made throughout the work repeated references to Gesenius’s Grammar and Lexicon, and to such authorities as Knobel, Hitzig, Heiligstedt, Ewald, M. Stuart, and other eminent scholars. A new translation has not been attempted, but whenever any rendering of a word or passage has appeared better than that of the authorized English Version, it has been given, generally with an appeal to the Lexicon or Grammar, or to some other authority, ancient or modern. _ Little need be said to recommend the study of Qoheleth. Though it is undeniably a difficult Book, yet this difficulty relates rather to its plan, its meaning, and the connection of its several parts, than to the language itself in which it is written. This latter, though undoubtedly peculiar in its style, is for ii PREFACE. the most part simple and grammatical in its structure, and therefore not unsuitable for the study even of those who have made only moderate proficiency in Hebrew. A thorough mastery of its grammar and peculiarities of style and diction, will greatly aid the student’s progress in a further acquisition of the language. Moreover, the Book, as to its contents, well merits the attention of young men in our Universities, and Theological Colleges, on account of its many wise and pithy sayings, and the excellent moral precepts it contains for the instruction and guidance of youth. As being, too, the oldest, and only specimen of practical Moral Philosophy which has come down to us from the ancient Hebrews, it is assuredly (to say nothing of its sacred character as an Inspired Book) not less worthy of study than the philosophical treatises of Greece and Rome. If the following work should in any way facilitate this study, I shall not regret the time and pains I have expended on its preparation, and, since humanum est errare, I trust the reader will kindly condone any mistakes into which I may have inadvertently fallen. Llanvapley Rectory, Monmouthshire. November 6, 1874. EN TROD UCTETEON. ΤΕ any weight is to be attached to the opinion of antiquity, that opinion is unanimous in assigning to Solomon the authorship of Qoheleth. It is true that in the Talmud (Baba Bath. fol. 14, 15) we read “ Hezekiah and his Society wrote [92M3] Isaiah, Proverbs, Canticles, and Qoheleth:” and again, Rabbi Gedaliah (Shalshel Hakkab. fol. 66) says that “Isaiah wrote his own Book, Proverbs, Canticles, and Qoheleth,” but the verb 293 in both places probably means nothing more than wrote down, wrote out, or copied, and therefore these passages do not contradict the express testimony of the Jews elsewhere, that Solomon was the author: see Wolf, Biblioth. Heb. Vol. 11. p. 121; Carpzov, Intro. ad Lib. Biblicos, par. I1., cap. 4, ὃ 4. The fact that the Book was placed in the Sacred Canon of the Old Testament, as the work of Solomon, clearly shows what was the opinion of the ancient Jewish church, and the tradition of the early Christian church accords with the Jewish in this respect: see Pineda (Proleg. ad Ecel.), and Natalis Alecander, Hist. Eccl. 111. 317. In the Book itself the authorship seems ascribed to Solomon, for the writer speaks of himself as the son of David, and as reigning in Jerusalem over Israel, i. 1, 12, which could be affirmed of no other son of David except Solomon; also, as excelling in wisdom all who were before him in Jerusalem, i. 16, and as having sought out and set in order many proverbs, xii. 9; and to none so fitly as to Solomon could the description in ii. 4-10 be applied. The only question is, might not the writer personate iv INTRODUCTION. Solomon, or introduce him as the speaker, as ¢.g., is done in the Book of Wisdom (vii. 1-21). It appears to me unlikely that in an Inspired Book such should be the case. Truth, rather than fiction, would naturally be expected of one who wrote or spoke under the influence of the Holy Spirit of Truth. The name Solomon certainly does not occur in any part of the Book, but little importance can be attached to such omission, since the description given of the author, is applicable to Solomon only; and there might be reasons for the omission, with which we are not acquainted.” Grotius appears to have been the first Christian writer in modern times who denied Solomon to be the author,’ and since his days the same view has been advocated by Eichhorn, Schmidt, Déderlein, Bauer, Augusti Bertholdt, Umbreit, De Wette, Rosenmiiller, Gesenius, Jahn, Ewald, Knobel, Hitzig, Heiligstedt, Hengstenberg, and M. Stuart: but, on the other hand, Huet, Calov, Witsius, Carpzov, Van der Palm, and most of the older critics, 8. Schmidt, Geier, Le Clere, Rambach, J. D. Michaelis, L. Ewald, Schelling, and the English commentators Poole, Bp. Patrick, Henry, Scott, Holden, Bridges, Bp. Wordsworth, and others, have supported the ancient tradition. To some of the objections against Solomon’s authorship replies are given in the course of the annexed Commentary, and in regard to the alleged occurrence in the Book of many Chaldee or Aramaic,’ and neo-Hebraic words, it is shown that several of the words in question are not Chaldaisms, and that others, called neo-Hebraic or words of the later Hebrew, are found in the older Books. Here, however, it may be remarked that the presence of a few foreign words is by no means surprising, when it is considered that Solomon’s court was resorted to by « Holden conjectures that as Solomon means “ peace,” the omission of the name might be intended to intimate that he had forfeited his name of peace, since by his former transgressions he had troubled Israel, 1 Kings xi. 14, 23 (Prelim. Dissert., Px) + He supposed that Zerubbabel caused the Book to be composed in the name of Solomon, and that Zerubbabel is referred to in xii. 11 as the “ one shepherd.’ Gibbon alludes with approbation to this opinion of Grotius. Vol. vii., ch. 41, Ῥ. 195, note 33. ¢ This is the more generic term; Arama in its widest extent embracing Syria and Mesopotamia. | ! INTRODUCTION. ν many strangers (1 Kings x. 24); that his dominions comprised a great part of Syria; that his commerce brought him into frequent communication with his Eastern neighbours; and that his connexion with strange wives must have rendered him familiar with many of their words.” Also, owing to the close affinity, which exists between the Hebrew, and its sister dialects, the Chaldee, Syriac, and Arabic, words found now in one or more of these three last dialects only, may yet have been pure Hebrew, when that language was still a spoken language; see e.g., the word 337 in Deut. xxxiii. 3, on which Dr. Robertson well remarks in his Clavis Pent., p. 707, note *, “ Exstat quidem 237 apud Chaldzos, Syrios, et Arabes; et hoc argumentum est illam vocem, viva lingua Hebraica, etiam apud Hebraos exstitisse, quum he dialecti sunt, vel filie lingue Hebreee, vel saltem unam tantum linguam cum Hebrea formant, ut varie dialecti lingue Greecee unam linguam constituunt.” Nor is it singular, if in a philosophical work like Qoheleth, Solomon should have introduced some words, which are not of known Hebrew usage, but which commended themselves to him by their adaptation to the matter in hand; such, ¢.g., as the abstract nouns JM i. 8; PIM 1.18; MIL 14; yD οι Wd i. 21; avn vii.-25; toby viii. 4; which are neither Chaldee, nor neo-Hebraic words, but ἅπαξ λεγόμενα, and may have been invented by Solomon as the most suitable to express his meaning.’ Lastly, to the objection of Eichhorn that the style of this Book differs from that of the Proverbs and of the Canticles, and therefore indicates a different authorship, it is sufficient to reply that the @ Weiss goes further, and asks, “ What language did Solomon employ in courting these women, or in obtaining them from their parents? Or what language did he use with the foreign merchants, before they taught him theirs? Will it be maintained that these heathen ladies and commercial men spoke Hebrew! Why not then give credit to Solomon that he knew their languages even before he had anything to do with them? Or might not David have spent a few talents of the hundreds of thousands which he possessed, in paying teachers to instruct the crown prince in the same languages spoken by the neighbouring nations?”’ Introd. to Eccles., Ὁ. 10. ὃ In other Books also of Holy Scripture we have instances of the framing of particular words or forms: 6.0.5. the following are found in Obadiah, but nowhere else in the same sense, viz., ']5¥!2 ‘ his hidden places,” v. 6; 322‘ are sought out,” (.); WD “a snare,” v. 7; 2p “slaughter,” v. 9; PIB “a crossway,” v. 14; ayo ‘they shall swallow down,” v. 16. vi INTRODUCTION. nature of the subjects, and the time and circumstances, under which the Books were respectively written, would account for such diversity. Canticles, however, in one respect resembles Qoheleth, for in it also are found some foreign words and peculiar forms of expression. True that Canticles also is denied by many to be the production of Solomon,” but it is not a little remarkable that Hengstenberg and others, who acknowledge it to be his, should at the same time maintain that he could not have written Qoheleth on account of the Aramaisms, or foreign expressions, contained therein (See Bp. Wordsw. Intro. to Eccles. p. 2, note (2)). Assuming then Solomon to be the author we can easily ascertain the period of life τ he wrote, or uttered, the statements recorded in this Book, for it is clear from the Book itself that he did so in his old age: thus in 11. 4 he speaks of his buildings, and we learn from 1 Kings ix. 10 that those buildings occupied him for twenty years of his life, and the very mention of them, and of his vineyards, gardens, and orchards, implies that he had had some considerable enjoyment of them, so as fully to test the satisfaction they could give. Nor is it less clear that he had for a long time reflected upon, and made trial of, all the other methods in which men seek for happiness. It was too when he was old that his wives turned away his heart from God (1 Kings xi.), to which, some think, he alludes in vil. 28. His remarkable description, also, of old age in chap. xii. seems the language of one who knew by experience its infirmities. Hence we may conclude that the current tradition among the Jews is correct, viz., that as of Canticles in his early life, Proverbs in his full manhood, so of this Book Solomon was the author in the decline of life, after he had been brought to true repentance for his idolatry and other sins.’ His repentance, indeed, is not expressly recorded in @ The uniform tradition of the ancient Hebrew and Christian church ascribes it to Solomon. ’ Thus the date would probably be about 977 B.c. On the other hand, those who deny Solomon to | be the author fix upon all dates from Manasseh, who reigned from B.c. 698 to B.c. 644, to about B.c. 200. ‘So conflicting is the character of that criticism, which discards the unanimous consent of the Church of God.” (Bp. Wordsworth. ) INTRODUCTION. Vil Scripture, but many statements in the Old Testament can hardly be explained satisfactorily under any other supposition; see, ¢.g., 2 Sam. vii. 14, 15, with Ps. Ixxxix. 30-35, nor is it probable that in 2 Chron. xi. 17 Solomon would have been joined with David as the good pattern, which for three years Rehoboam and his subjects followed, if he had persevered and perished in his apostacy: still less, would one, who was to die impenitent, have been designated as a type of the Messiah (Ps. Ixxii.): also, many parts of this Book, especially the concluding exhortation, xii. 13, indicate a heart which had been turned from the love of sin; as does the fact that it is an Inspired Book, included in the Canon of the Sacred Scriptures, all whose authors were “ Holy men of God.” 2 Pet. i. 21. As to the charges of Epicureanism,” Scepticism, and Fatalism, which have been brought against the author of this Book it will here be sufficient to remark, that the very fact that the Book formed a part of those Jewish Scriptures, which our Lord Himself and His Apostles declared to be of Divine Inspiration and authority, is of itself a refutation of such charges, for certainly they would never have sanctioned a work, in which such opinions were inculcated. True that the Book is never quoted by them, but neither do they quote from Judges, Ezra, Nehemiah, Esther, and the Song of Solomon, for the obvious reason that they had not occasion to do so. It is enough to establish the Divine authority of these Books that they were included among those Old Testament Scriptures, which the Jews possessed and acknowledged. This Book is distinguished from all the other Books of the Old Testament by certain peculiarities of diction, and these prove that it is the work of one, and not of several authors. It is for the most part of a sententious, didactic, character, but not, like the Book of Proverbs (ch. x. to xxix.), a series of apothegms with little or no connection between them. When apothegms, strictly so called, are | @ This term came to be identical with sensualism, owing, chiefly, to the calumnies of the Stoics, but ’ historians are generally now agreed that Epicurus was ἃ man of pure and virtuous life, whose doctrines exhorted to moderation and abstemiousness. Lewes’s Hist. of Philos., Vol. i., p. 342. vill INTRODUCTION. introduced, they are for illustration, and not, as in the Book of Proverbs, for their own sake. See e¢.g., Qoheleth vii. 1; x. 1, 8-11. Though the ancient Fathers of the Christian Church have classed Qoheleth among the metrical Books of Scripture, yet it is by no means entirely poetical either in form or spirit. Bp. Jebb remarks, “The substratum of this Book is unquestionably prose, but equally unquestionable and very elegant verses are frequently induced upon it.” (Sacred Lit. Sec. 5, note 2). Desveeux had, before him, maintained this opinion; and Bp. Lowth, though he had originally been disposed to think the work altogether prose, yet in a subsequent edition of his Prelections readily acceded on this point to the sentiments of Desveeux." The same view is taken by Cor. a Lapid. (Argum. in Eccles.); Van der Palm (Diss. de Lib. Eccles. cap. 3); Schultz, and Bauer (Prolegom. in Eccles. § 5); and Dr. Bernard Hodgson (Transl. of Lccles.). Passages of a poetical character, mentioned by Desveeux, (Philol. Observ. bk. II. p. 842-5), though not all having the Hebrew poetic form, 1.6.5, parallelism, are the description of natural revolutions, i. 5-7; the parallels of opposition, ii. 2-8; the several images brought together to recommend society, iv. 9-12; the sayings in vii. 1-8; the enumeration ix. 11, the simile v. 12; the several apothegms x. 8-11; the counsels given in xi. 1-6; and the famous description of old age, xii. The changes of style from mere colloquial prose to a diction more or less elevated, may be accounted for from the varying moods of the Author’s mind under the different experiences and observations detailed by him. In ch. 11., where the Author recounts his own experience, his style assumes the narrative, or historical, form, though still approaching the sententious; and here is noticeable one peculiarity, viz., the absence of Vav consecutive with the imperfect, which we meet with continually in the historical Books of Scriptures. The non-usage of this « See Book II. of Lowth’s Prelec. Lect., 24, note 16, ‘* It is the opinion of a very ingenious writer | in a learned work, which he has lately produced, that the greater part of this Book was written in prose, but that it contains many scraps of poetry, introduced as occasion served: and to this opinion I am inclined to assent.” O_O υ αν" νον ee κοὐ νυννμμνννμμν μον ---- ..σὕ«.-- - --οὸὸὄ INTRODUCTION. ΙΧ idiom is doubtless characteristic of the later Hebrew, but, as so very small a portion of Qoheleth is narrative, its absence determines nothing as to the period at which the Book was written. Had the Book been an historical Book, the case would clearly have been different. Of the various opinions entertained concerning the subject matter of the Book, the best, it seems to me, is, that its main topic is the utter insufficiency of earthly objects of desire and pursuit to impart true happiness.” This is stated at the outset in the words “ Vanity of vanities, all is vanity,” i. 2. By an induction of particulars derived from his own personal experience, and from his observation of others, Solomon establishes this his assertion. In the course of the work he repeats it about twenty-four times in the same, or equivalent terms, at the close of different illustrations and discussions. He does not, indeed, mention every means, which men in vain have recourse to for enjoyment (for it was not his design to compose a complete code of morals), but he takes some of the principal, as specimens from which we may judge of all the rest, and then, after this induction, he finally in xii. 8 repeats his original assertion as proved, and draws from it the practical conclusion that true happiness is to be found only in the fear of God, and in the keeping of His commandments. But while the main and direct object of the Book is thus to expose the vanity of those earthly things in which men seek for satisfaction, it has also a secondary object, viz., that of furnishing us with precepts and directions how best to conduct ourselves in this life, so as to avoid or mitigate its evils, and secure the greatest attainable happiness. Hence so large a portion of the Book is devoted to the consideration of wisdom, the meaning of which term, as used in this work, is explained in note on i. 13. It may, therefore, with truth be said that of all moral philosophical treatises there are none more practical than this, and it strikingly contrasts in this respect with the metaphysical peculative philosophy of the Grecian sages. The Book is Oriental in its form and structure, not drawn up with the accuracy 4 See Matt. Henry’s Comment. ; The Annot. Paragr. Bib. ; and Moses Stuart’s Comment. (1862). x INTRODUCTION. of a set moral or philosophical treatise, but reflective and discursive.“ Various subjects in connection with the main argument are touched upon. The Divine | Providence, ¢.g., is exhibited in a very striking aspect, as exercising an absolute | universal control over human affairs, as being unchangeable, and inscrutable, and — requiring the light of eternity for its full illustration, ii. 11, 14: viii.17. Further, | the topics of avarice, or eager pursuit of wealth, oppression, and wisdom, are, as | occasion serves, again and again presented to view, though always under a different 7 aspect. Hence, while the main object of the work is apparent, it is not easy always — to see the connection of the several parts; yet such a connection is traceable, and will accordingly be pointed out in the subjoined commentary. | It perhaps need hardly be added that for the right understanding of the Book — we must bear in mind its experimental character. The Author doubtless sometimes gives vent to hasty, impatient, despairing sentiments, see, ¢.g., 11. 14-23; i. 18-21; iv. 2, 3; but these are the utterances of a mind at the time oppressed by what he | felt and saw, and it is not more surprising that Solomon should have spoken thus, | than that Job and the Psalmist should have used similar language under great despondency. Of the real and settled opinions entertained by him after mature reflection and Divine teaching we have ample evidence in this his discourse; yet, at the same time, none must expect to find in it the same degree of light as is furnished in the Gospel. In relation to this latter it is preparatory, because a con- viction of the vanity of all earthly things is a needful step to the cordial reception of that salvation which the Gospel offers. It indeed furnishes us with many excellent precepts, suitable to alleviate our sorrows, and encourage us in the discharge of our duties, but it is only by coming to Him, who is wiser and greater than Solomon, that we can obtain true peace, a “The laws of methodical composition and arrangement were neither known by the Hebrews, eee regarded in their Didactic writings. They uniformly retained the old sententious manner, nor did they submit to method, even where the occasion appeared to demand it.” Lowth’s Poet. Heb. Prel., 24, p. 174. | INTRODUCTION. Xl grace to help in every time of need, and the privilege of rejoicing, even in the midst of tribulation, with a hope full of immortality. ANCIENT VERSIONS OF QOHELETH. Of the ancient Versions referred to in the course of this work the oldest is the Septuagint, begun in the time of the earlier Ptolemies, in the first half of the third century B.c., and probably made by Alexandrian Jews (Hody. ii. ec. iv.). The difference of style and diction in different Books shows that it is the work of different translators, and there is ample internal evidence of its having been made from Hebrew MSS. which were without vowels and accents. As regards Qoheleth it is far from being a classical translation, often closely imitating the Hebrew without regard to the difference of the Greek idiom. It has also some misreadings, omissions, and additions, but yet, on the whole, it is an accurate translation, and should be frequently consulted by the student. The modern Vulgate is, as far as regards the Old Testament, (with the exception of the Psalms) Jerome’s Version from the original Hebrew. In general this Version translates Qoheleth accurately, but in some passages, as, 6.0.5) 111. 11, v. 8, vii. 10, it departs widely from the literal meaning of the Hebrew Text. The Syriac, called Peshito, z.e., simple, because free from all allegorical inter- pretations and paraphrases, is older than the Vulgate, and was written (Dathe conjectures), by a Jewish Christian, in the first century of the Christian era according to Jacob of Edessa. It was the earliest Christian translation ever made from the Hebrew, and for the most part exhibits faithfully the meaning, which also it is better adapted as a kindred dialect to express, than the Greek language, which has no such affinity. Whether, however, the translator may not have occasionally consulted the LXX., it is impossible to determine. Perhaps in some passages both versions may have preserved the more ancient reading of Hebrew MSS., no longer extant. There was afterwards in the beginning of the seventh century, a Syriac version from the Hexaplar text of the LXX. That given in RiFalton’s Polyglott is the Peshito. , ΧΙ INTRODUCTION. The Arabic Versions of the Old Testament, or rather of portions of it, have been made in this language from the Hebrew text, the Peshito Syriac, and the LXX. The earliest on record is that of the Pentateuch, Isaiah, Job, and the Psalms from the Hebrew by Rabbi Saadiah in the tenth century. According to Desvceux, Qoheleth was translated from the LXX., or perhaps partly from the Hebrew, and partly from the LXX.: it does not badly express the meaning of the Hebrew text.” The date and authorship are unknown, but probably it was the work of an Arabian Jew who had embraced Christianity. The Targum, from DIM, to interpret, is a paraphrase, rather than a translation, in Chaldee. The principal writers were Onkelos, who paraphrased the Pentateuch;_ and: Jonathan the son of Uzziel, who paraphrased the greater and lesser Prophets. The latter lived about thirty years B.c., Onkelos something later. Much more recently was composed a Targum on the five Megilloth, Ruth, Esther, Ecclesiastes, Song of Solomon, and the Lamentations of Jeremiah, but when, and by whom, is not known. It is exceedingly free, and full of extraneous matter. α Not knowing the Arabic language I have been obliged to depend on the Latin interpretation in Walton’s Polyg., and am of course, therefore, less qualified to give my opinion of the version than an Arabic scholar. ECCLESIASTES I. Verses 1-11 form an introduction to the book, stating its subject and giving general illustrations of it. a VERSE 1. 1: Ἴνα, "a1 The words of Qohéleth.” The term “words” applies to all the sayings which -are about to follow: conf. WY “AI the words of Jeremiah, Jer. i. 1; DIY IDI the words of Amos, Amos i. 1. 2. nbap, the name by which Solomon speaks of himself in this book; ᾿Εκκλησιαστής (LXX.); Ecclesiastes (Vulg.); Concionator (Jerome); The Preacher (Eng. Vers.) ; Prediger (Luther): so Gesenius (Lev. p. 726), and many others. According to its form the word is the Part. act. ἢ. of 77, to call, to call together, to assemble, but probably it is here the Qal Part. act. m. with the fem. term. NM, forming a nomen muneris (such nouns having frequently a fem. form, because they border on the abstract sense), and being put to designate the bearer of the office: conf. N75D (scribe) used as the name of a man, Ezra ii. 55; MDB, Ezra ii. 57, Neh. vii. 59; : nby, 1 Chr. vii. 8; also, the fem. termination of NN5 governor, Neh. v. 14, 18; xil. 26; 733 colleague, Ezra iv. 7 (see Gesen. Lex. p. 406). Thus frequently in Arabic, Aithiopic, and Arameean, 6... 5°77, Caliph ; and somewhat analogous are the modern titles, Lordship for Lord, Herrschaft for Herr, etc., see Gram. ὃ 107, 3. It is evident from the use of the m. verb with the term in ver. 2, xii. 8-10, that it refers to a person in the mas., for though in vii. 27 we have a fem. verb, yet there either the 1 is paragogic, or, as 1s most probable, the true reading is noma TION, as “in xii. 8, and as all the ancient versions (see Walton’s Polyglott) seem to have read. ‘Like a proper name, Gram. § 110, 1, the official title nonp does not require the article, but may be accompanied by it for the sake of emphasis; conf. HaS*lohim for S‘lohim. According to the rt. the lit. meaning would doubtless be “‘a gatherer together,” or ‘“‘an assembler” (Parkhurst’s Heb. Lex.), but as concio means both assembly, and oration; ἐκκλησιάζω to convoke an assembly, and to harangue an τ @~ is pronounced Q according to Gesenius’s Gram., § 5. > When the name of the Grammar is not given, the reference is, as here, to that of Gesenius, edited by Dr. Rédiger. 1 2 ν | ᾿ ἡ 2 ECCLESIASTES, 1. 1. assembly (Donnegan’s Gk. Ler.), so romp may denote one who assembles, and also who addresses an assembly.* Hence some (as Corn. a Lap. and Holden) think that the following discourse was delivered vivd voce in public ;? but since we have no other instance in Scripture of Solomon addressing a public assembly, except at the dedication of the Temple (1 Kings viii.; 2 Chron. vi. ete.), for the declaration that he spake 3,000 proverbs . . , spake of trees, etc., 1 Kings iv. 82, 33, does not necessarily imply an address to an assembled multitude, it is perhaps sufficient to suppose that he here calls himself Qoheleth, or the Preacher, because the following discourse abounds with instruction, warning, and rebuke, and was intended for general perusal. The constant use of the sing. num., instead of the plur., to designate the party addressed, seems, I think, confirmatory of this view. The following are the principal of the many other explanations which have been. given of the term, but which are all more or less objectionable ; ¢.9., Symmachus > renders it παροιμιαστής, a collector of proverbs; the Arab. vers., Moses Mendlessohn, and Grotius, συναθροιστής, “a collector or a compiler of wise sayings;” but Mp is never, like DN and j'2P, used of things as well as of persons (Gesen. Lew., p. 726). Desyeeux regards the word as = Sophist, according to the original and honourable signification of that term, but prefers to render it Orator, because Sophist is generally now used in a reproachful sense. Simonis quite unnecessarily has recourse to the Arabic, and translates the word Senex, from an Arab. rt. cor-— rugatus, decrepitus fuit, and thinks that the fem. termination implies that the mind of Solomon in his old age was rendered effeminate by the idolatry into which he was drawn by his wives (Arc. Form., p. 607). Déderlein, Bauer, and others interpret it Academy or Assembly of learned men, but a careful examination of the passages, where the word occurs in this book, can hardly fail to convince an unprejudiced reader that the title is personal, and meant to designate the author of the book ; also, if a society was referred to we should doubtless have had the fem. gend. in the predicate, where we now find the masculine. Another opinion is that of Lightfoot (Works, vol. i. p. 76), and, after him, J. H. Michaelis, wiz., that Qoheleth means The Gatherer, because Solomon’s object in this discourse was to gather or bring back those who had gone astray after vanity. But there appears @ The rt. onp significat congregare ccetum et ad eum verba facere (Corn. a Lapide); or bap —dip (an | unused rt.) to call, to say. (Gesen. Lew.) ὁ Thus there would be some analogy between Solomon and another royal preacher, Constantine the Great, see Eusebius in Vit. Constan., 1. ii. ο. xi.; Gibbon, Vol. iii. ch. xx. pp. 269-271. ' ECCLESIASTES, I. 1. 3 no other instance in Holy Scripture where Sap is used in the sense of reclaiming persons from sin, and bringing them into the right path.“ Again, Jahn and Prof. Lee (Lex. and Gram. Art. 175, 4) render the word preeminent preacher, regarding the final NM as intensive, like the » excellentiz in Arabic, but we have not another parallel instance in Hebrew, and N (2.9., 7 paragogic) would more properly denote auxesis in quantity than in quality, 1.6., “ἃ copious” not “a preeminent” preacher. So Knobel and M. Stuart. Lastly, Geier, Le Clerc, Rambach, and more recently Ewald, Hitzig, and Bp. Wordsworth consider Qoheleth to stand for Wisdom, personified in Solomon:’ but, as M. Stuart remarks, no express intimation is given in the book of such personification, as is the case where Wisdom is personified in Prov. i. 20; viii.; ix.; Sirach xxiv.; on the contrary, Qoheleth is always introduced as speaking and acting in his own individual person: moreover, Wisdom personified never in Scripture speaks in the person of another, but in her own person (see Stuart’s [ntrod., p. 55). It would, however, be no valid objection to this view that Qoheleth, being a fem. noun, 7...) chochmah, is construed with a m. predicate, or, if the reading of the text in vii. 27 is correct, sometimes with a m. and sometimes with a f. predicate, for, according to Schreeder (Jnstit. Ling. Heb., reg. 22), nouns used metonymically are construed either according to their proper or figurative signification. 73 the son of David; note that “a son of David” would be sy j2 (Gram. § 115, 2, es also the form 7), not YJ, is the one found in the earlier books of the Old Testament, the only exception being 1 Kings iii. 14. 3. powina Jo king in Jerusalem, put in apposition, not to David, but to — Qoheleth, the son of David, and proving that Solomon must be meant, because he alone of David’s sons succeeded him. The prep. 3, LXX. &, is not rightly rendered of, as in Eng. Vers., nor could a king be properly styled the king of his capital. It is true we often meet with the expression, “king of Babylon,” as, e.g., in Is. xiv. 4; Jer. xxviil., but it is probable that 733 in all such passages denotes Babylonia itself, see Gesen. Lew. ΡΟΣ written in pause, and defect. for DOWAWA; 3 for 3 (§ 24, 1, a) for ‘2 (§ 28, 1). Simonis and Ewald think that | pow’ and pow are dual forms, and refer to the Upper and Lower parts of the city, @ See Gesen. Heb. Lex., where examples of its use in Hiphil and Niphal, in which conjugations only it occurs, are given. 6 Thus Bp. Wordsworth: “It is not Solomon himself personally that speaks in this book, but it is Divine Wisdom who speaks in him, and by him. She is the Koheleth, or Gatherer.”’ (Introd. to Eccles.) 4 ECCLESIASTES, I. 2. as pe denotes the two Mitzars, or Upper and Lower Egypt, but, more probably, they are only protracted forms for the older poy (ὃ 88, 1, Rem. 2, and Gesen. Lex, p. 367)." It has been objected by Déderlein (Scholia in Eccles.) and Eichhorn (Kinleitung, § 658) that Solomon would have styled himself king of Israel, had he been the author of this book; and that Jerusalem must be used in — contrast to Samaria, the capital of the ten tribes; but Jerusalem is here appro- priately mentioned as being the royal city where Solomon held his court, and perhaps by way of distinction from David his father, who had reigned both in Hebron and Jerusalem (2 Sam. ii. 11; v..5;-1 Kings ii. 11); also, in i. 12, Qoheleth speaks of himself as king over Israel in Jerusalem, where the natural meaning to be attached to the term “Israel” is, that it stands for the whole nation or twelve tribes of Israel, as in Proy. i. 1. The successors of Solomon are never so called, but kings of Judah, to distinguish them from the kings of Israel, 1.6., the revolted ten tribes. VERSE 2. 4, pon a Vanity of vanities!’ With this mode of forming the superlative, conf. Gen. ix. 25; Ex. xxvi. 33, 34; Cant. i. 1; § 119,2 Rem. So in Chaldee, isbn op king of kings, Dan. 11. 37, for the greatest of kings. The repetition here of the exclamation, Vanity of vanities! of course adds still further intensity to the idea. ban breath, and hence vanity, i.e. nothingness, what is unsubstantial, unsatisfying, and transitory: LXX., ματαιότης: found here and in xii. 8 only, but a form of segolate common in Syr. and Chald., retaining the original Inf. form. The more usual form in Hebrew is Pai, which occurs in pause at the end of this verse, and whence comes the plur. 2737: perhaps the form ai] may have been chosen for the sake of variety in diction. Qoheleth abruptly (his mind— being full of his subject) announces in this verse the great theme of his discourse, — ¢ On the derivation and signification of the word Y°rishalaim there is much difference of opinion. Gesenius (Zves., 628, 6) and First (Handwb., 547, 6) derive it from novi MN foundation of peace, rt. ΠῚ; to lay a foundation: but in his Lex. (p. 367) Gesenius prefers habitation of peace, 11, t.g., Arab. men, and hence by meton. habitation. Reland, Simonis, and Ewald suggest ΣΧ possession of peace, one Y being excluded; but, as Gesenius remarks (Lex., p. 367), this does not agree well with analogy, for in Hebrew the former of doubled letters is not in such a case usually excluded, but is commonly compensated with Daghesh forte, as in oyay for 292 349’; besides, the form v7) with the meaning of possession (=) neither occurs Separately, nor yet in composition. Another opinion is, that Jerusalem = Jebus-salem, the 2 being changed into 9 for easier pronunciation: the original name Salem (prop. Shalem) having been probably given to it by Melchizedec, who is called “ king of Salem,” Gen. xiv. 18. (Barnes on Isaiah i. 1.) : ECCLESIASTES, I. 3. 5 viz., the utter insufficiency of all earthly objects of desire and pursuit to make men happy. We find this truth repeated in the same or similar terms no less than τε viz, 1π 1/14, 17; ΠῚ 14,15, 17,19, 21, 23, 265 i. 195 iv. 4, 8, 165 v. 9; vi. 2, 9,11; vii. 6; vill. 10, 14; xi. 8,10; xii. 8. This shews that notwith- standing digressions the main theme of the book is constantly kept in view. an bon the whole (is) vanity, an assertion to be limited to all earthly efforts, pursuits, and objects, all things which are done or happen under the sun;° as is clear from vers. 8, 14; ii. 14, 17-21, etc. The words of Solomon in this verse are said to have comforted Gelimer king of the Vandals, who repeatedly uttered them, as he was being led in triumph by Belisarius (Gibbon, vol. vii. ch. 41, p. 195). See a like sentiment in Persius, O curas hominum! O quantum est in rebus inane! (Sat. i. 1.) | VERSE 3. 5. IM What profit? The affirmative interrogative has a negative sense = there is no profit (Gram. § 153, 2, 2nd par.); conf. ἢ. 22; 1. 9; vu. 13; vii. 1. finm, lit. “what is over and above,” hence “ gain,” “ Rom. iii. 1. The word occurs eight times in this book, but no where else in Scripture, though words ending in }) and }< are often found in the oldest books, and therefore do not, as Knobel asserts (Hinleitung, § 7, p. 73), indicate a later age; 6.4.5 ἢ occurs Gen. iii. 16; xili. 18; xxxiii.2; xxxv. 8; xlii. 19; Ex. xii. 14; xv. 7; Numb. xxi. 20; xxv. 4; Deut. viii. 15; xv. 4; xvi. 4; Judg. i. 23; viii. 21: {- Gen. xxiv. 538; xxxvil. 11 (maps fem. of 1DON) ; Be ixxvios Lev. 1. 2. pad to man. ‘The art. under 5 denotes the genus, viz., mankind or human race. ? = “pertaining to” or “belonging to,” and expressing a relation not unlike that of the genitive (Gram. ὃ 115). DUS occurs about 47 times in the book, YN three times only, viz., once in i. 8, and twice in ix. 15, the reason being that man is spoken of as man, in his frailty and mortality, and general (not special as God’s redeemed Israel) relationship to God; see note on Elohim, 1. 13. bey-b3a in all his toil. may be rendered either “in” or “in respect to,” “on account of” (Gesen. Ler., p. 98). The conjunctive accent Qadhma over ΚΟ] occupies the place of Methegh, which is often added notwithstanding the presence of Maqgeph (Lee’s Heb. Gr. Art. (131) (138, 3). Cinyoys which he toils. δ, abbreviated from WS (Gram. § 19, 3 a), occurs far more frequently in this book than in any other part of the Old Testament, but is not, as Knobel alleges, a mark of later advantage,” conf. τὸ περισσόν, α Wrongly Geier and Rosenmiiller understand 230 to refer to the Universe. 6 ECCLESIASTES, I. 4. authorship, for besides entering into the two proper names, M°thushael, Gen. iv. 18; Mishael, Ex. vi. 22; Lev. x. 4, it is found (in composite words) in Gen. vi. 3; Job xix. 29; Judg. v. 7; vi. 17; vii. 12; viii. 26; 2 Kings vi. 11, and 32 times in the Song of Solomon (Gram. § 36); also in the Pheenician remains (Gesen. Monumenta Ling. Phanic.), and the Pheenician is undoubtedly a dialect of the ancient Hebrew.” It, and the full form WX, is likewise used in this book in a greater variety of ways than elsewhere; also, the use, as here, of a verb with its kindred substantive (Giram., ὃ 138, 1, Rem. 1) conf. Matt. ii. 10; 1 Tim. vi. 12, | though common in Hebrew, is peculiarly so in this book, e.g., ΩΣ ΩΝ occurs 1. 3; ii. 11, 18, 19, 20, 22; v.17; ix. 9; Myo mby, i. 14; ii. 17; iii, 11; iv. 8; viii 9; MPO MP, ui. 145 T12 ὙΠῸ v. 85 PVa MY, 1.13; i. 10. von MA under | the sun (Ὁ) in pause for δ᾽, Gram., § 29, 4), another expression peculiar to this— book, and occurring about 27 times. It is a periphrasis for “earthly,” for which the Hebrews had no adjective, and is more forcible than the English word “sublunary.” In i. 13; ii. 3; 11, 1, we have DYO04 NAM “under heaven;” in vil. 14, 16, yosnrby ‘fon the earth.” Note that the sentiment in this verse does not contradict Prov. xiv. 23, “in all labour there is profit,” for the reference here is to the vain efforts of man to acquire perfect happiness in the present life. To seek from the world that which is not to be found in it is to “spend labour on that which satisfieth not.” Is. ly. 2. e VERSE 4. 6. Qoheleth now proceeds to give some general illustrations of his subject (ver. 4-11). W a generation, lit. a revolution, from 7 to go round, so the cognate word in Arabic. It is applied both to a period of life and a race of men, but seems never used of a race of animals or plants (see the examples in Gesen. Lev.).° ὦ ** Altogether, there is no proof whatever that the use of she for asher is any test of the date of any Hebrew book, since (1) it is not Aramaic; (2) it occurs in the earliest, and (3) not in the latest books; (4) its use is idiomatic, and nowhere except in the Canticles and Ecclesiastes does it pervade any book. Had it belonged to the ordinary idiom at the date of Ezra, it would not have been so entirely insulated as it is, in the three instances in the Chronicles and Ezra”’ [Ezra viii. 20; 1 Chron. v. 20; xxvii. 27]. “It would not have occurred in the earlier books in which it does occur, and would have occurred in later books in which it does not” [e.g., Jeremiah’s prophecies, Ezekiel, Daniel, the six later of the minor prophets, Nehemiah, and Esther]. Dr. Pusey on Jonah, Jntrod., p. 250. ὁ In ii. 3 written (without the pause) 0%2¥'7, ¢ Preston, indeed, after Moses Mendlessohn, understands it here not merely of a generation of men, but of animals, plants, etc.; but I am not aware of any example in the Old Testament where it refers to other than an age or race of men. Here, I conceive, the idea intended is that man is frail and perish- able, and hence can find no abiding good in the present world. j ECCLESIASTES, I. 5. 7 * Ἂν “The indef. “a” = one (Eng. Vers.). Jon passes away; so in v. 15; vi. 6; Ps. xxxix. 14; Job x. 21; xiv. 20. A very frequent use of the Part. for the finite verb in the present tense (Gram., § 184, 2, a), is another peculiarity of this book, ποτ 1419; a. 20; iv 5; γον» 9; vi. 125 vin. 12, 14, 16; ne. 55 x. 3,19; xii. 5. 2 cometh, 1.6. into the world, Part. m. s. of N12 to come in, Bont. v. 15;-Ps. Ixxi. 18. geil Ps with art. becomes JN (§ 98, 6, Rem. 1); ) but (Ene: Vers.), as in Gen. ii. 6; iii. 3, according to which rendering man’s fleeting existence is contrasted with the permanency of the earth, the inference being that since man abides not on the earth, the earth, though abiding, cannot make him happy; so Archbp. Leighton on 1 Pet. i. 3,4. But if } is rendered and, LXX, καί, the mention of the earth’s permanence may imply that no new source of happiness can be expected from it. Men not only quickly pass off the stage of life, but, while they live, outward things will remain the same, 2 Pet. 1. 4, never afford- ing them the satisfaction they seek. ὩΣ Ὁ» for ever, i.e., for a long time only, conf. the use of the term in Ex. xxi. 6; Deut. xv. 17. The final destiny of the earth is declared in 2 Pet. iii. 10, 11, though the expression ‘‘a new earth,” ver. 13, may imply a change only of the face of the earth. NY, qamets before the pause (§ 29, 4), abideth. In this sense THY is often used, see, 6.9.) Ps. xxxin. 11% cli. 27; Ex. xviii. 23; Am. ii. 15. All the participles in this verse are used to denote continuance of action. VERSE 5. 7. Render, And the sun riseth, and the sun setteth, and hasteth to its place where at riseth. MN), the 1, says Geier, is conversive of the perfect (Poole’s Synop.), but the perfect in Hebrew often denotes recurring or habitual action, what has occurred, and does still occur (Gram., ὃ 126, 3,). MY prop. means “ to scatter rays,” conf. mat and Tt, and in seven other places is used of the rising of the sun, see Gen. xxxii. 32; Ex. xxii.2; Judg. ix. 33; 2 Sam. xxiii. 4; 2 Kings iil. 22; Ps. civ. 22; Jon. iv. 8. 8. ND is here used in a different sense from that in verse 4, and refers to the setting of the sun, as in Gen. xv. 12, because the sun in setting seems to enter the ocean; opp. N¥* went out, or arose, Ps. xix. 6, 7. Wp XS, Hengstenberg following the accentuation, which places a greater distinctive over the noun, renders “ And (comes then) to its place, where it longingly arises,” taking FINIY as if an adverb qualifying M7; but M. Stuart rightly remarks that the accent on τῇ αδιηὸ is not well placed, for the word is evidently connected with the following 8 ECCLESIASTES, I. 5. participle: so in all the ancient versions, conf. Poole’s Synop., Geier, Rosenmiiller, Knobel, Hitzig, and others.’ 9, FNL hasteth, lit. panteth, conf. M5’, Hab. ii. 3 (Gesen. Lex. on MD (4), Aquila εἰσπνεῖ, Which comes nearer to the meaning than ἕλκει; LX.X., or ἐπαναστρέφει, SymmM., and Theod., or revertitur, Vulg. The figure is of one running a race, conf. Ps. xix. 4-6, Ovid, Metam., xv. 418, equos solis anhelos; Virg., Georg. i. 250, equis oriens aflavit anhelis. Before Ti understand WS which gives to DY the meaning “where” (Gram., ὃ 123, 1) conf. ὅπου. .. ἐκεῖ, Mark vi. 55; Rev. xii. 14, and} the participle used as a pres. is here accompanied, as often, by a pers. pron., | thus making out a finite verb, conf. i. 7; iii. 21; iv. 8; vii. 26; viii. 12; ix. 10. (ὃ 134, 2, a.) Our Eng. Vers. renders “and hasteth to his place where he arose,” but the translation riseth, or ariseth, is better, as expressing habitual, or recurring, action, the proper meaning of the pres. here. Note that Qoheleth | speaks in this passage according to common phraseology (as often Scripture does elsewhere), describing the apparent motion of the sun in the heavens. As to the connection, those, who, as Bp. Patrick, are of opinion that in verse 4 the frailty of men is contrasted with the permanency of the earth, think that in ver. 5-7 this frailty is also contrasted with the sun, wind, and water, for though the sun sets, it rises again, and the wind and the rivers return to the place whence they came, but man when he dies never returns to life again, conf. Job xiv. 7, 12. Others think that these phenomena of nature, ever pro- gressing, but coming round always to the same point, are referred to as emblems — of the vanity of man’s laborious and wearisome efforts to attain to happiness : but perhaps vers. 5-11 are best regarded as intended to illustrate the assertion in the latter half of verse 4, viz., that “the earth abideth ever,” and the inference to be drawn is, that man can expect to derive no true satisfaction for his— desires from any change, or improvement, in outward things.’ « With regard to the Hebrew accents the following remark of the late Professor Lee in his Grammar is worthy of notice, “‘ As coming from men, who had perhaps made the Hebrew Bible the study of their lives, they are valuable. They may, nevertheless, be rejected, whenever a more convenient division can be discovered.” Lect. ii., Art. 59, note *. Theodore Preston, in his Proleg. Lccles., Ὁ. 1-8, follows the opinion of M. Mendlessohn, and of many other learned Jews, that the accents and vowel- marks were invented by Ezra and his colleagues; but it is far more probable that they are of Masoretic _ origin: the fact that they are not referred to in the Talmud is a strong reason for concluding them of later date. (See Hupfeld, Stud. und Krit.) (Horne’s Introd. to the Scrip. Vol. 11. Part I. ch. ii. § 1.) ὃ Infidels have sometimes made it an objection to the wisdom of God in Providence, that the phenomena of nature continue always in one unyarying course. What contrivance is there in doing 4 ECCLESIASTES, I. 6, 7. 9 VERSE 6. Ε΄ 10. Jon [The wind] goeth, in the sense of progress, not, as in verse 4, of departure; the part. used for the finite verb, as in verse 4. pint to the south; the art. is omitted, as often before a well known term, or object, conf. in New Testament κατὰ μεσεμβρίαν, Acts vill. 263; ἀπὸ ἀνατολῶν, ἀπὸ βοῤῥᾶ, ἀπὸ νότου, κ. τ. r., Rey. xxi. 13; so in the Classics. Simonis and Gesenius derive the noun from ὙΠ to shine, the south being a sunny region. 3'D turneth; the nominative to this and the preceding participle, is, according to the Eng. Vers., Aben Ezra, and most commentators, [177 from the next clause; but as there is an Athnach under NDS, the lit. rendering of the Hebrew is, /¢ (7.e., the wind) goeth to the south, and turneth to the north, turning turning goeth the wind. Hardly likely is it that in the first clause of the verse the sun is still spoken of (so the LXX., Syr., Arab. and Vulg.), and that the reference is to the sun’s apparent annual revolution, as verse 5 to its apparent diurnal revolution. ΒΝ the north, from }D¥ to conceal, because the ancients regarded the north as the obscure part of the heavens (Gesen. Lex.), conf. ζόφος in Homer. South and north are perhaps mentioned in the case of the wind, because east and west were used of the sun (Hitzig), 235 220, lit. round and round, 1.¢., continually turning or changing. In vii. 24 the same repetition of an entire word expresses a superlative. M13 the wind (the Hebrew word conveys both sense and sound), here masculine as in Ex. x. 18; Ps. li. 12, but more usually feminine. aw... Νὴ and returns upon tts circuits, 1.6.. begins its circuits again. (Gesen. Lew.) OY lit. upon, implies rest there where it began. The winds in Judea and in some other parts of the world are nearly, if not entirely, periodical; but here, perhaps, Qoheleth refers not to any particular wind, but to wind (which is nothing more than air in motion) as circulating round the globe, and thus continually returning to the point whence it set out. VERSE 7. ΠΝ ᾧ δ το Ὁ all the streams. bn) from bn}, aie) τη) and 173, to flow (Gesen. ), may denote a river, but more accurately a stream or torrent. As many streams do not flow into the sea, the assertion here must be understood in a general sense only. The Jordan and the Arnon flow into a lake, but the Hebrews gave the the same thing over and over again for ages together? The answer obviously is, that God made every- thing so good from the beginning as to require no change; whereas the works of man, inasmuch as he daily improves in knowledge and experience, need continual alteration. See Bp. Sherlock, Vol. 11., p. 18. 10 ECCLESIASTES, I. 8. name yim” to inland lakes as well as to the ocean. xn IN DN but the sea, it | i is not full, a pleonastic form of expression. [δὲ with a pers. pron. (Gram. ὃ 152) is frequently used in this book, followed either by a verbal adj., as here, or by ἃ participle; see, ¢.g., iv--17; v. 11; vi. 2; yin. 7, 13, 165 ix. 1,2, 5, 16; ΧΙ. 5,16: PS is not used, like Nb, with the finite verb (Gram. § 152, 1, 8.). DSP is in construc. with the rel. δ᾽ (Gram. § 116, 2), conf. xi. 3, and means the place where, j or to which (not from which, as Eng. Vers.) the streams go, viz., the sea: the — small distinctive over it has the force of a conjunctive (Gram. ὃ 15, i. 6). The article 1, which follows Y, being a guttural, does not admit of the daghesh forte which would properly follow δ᾽. In the next clause DY is put for MY, like ἐκεῖ for ἐκεῖσε, conf. 1 Sam. ii. 14; 2 Kings xix. 32; the participle DYAY followed by a ὦ δ να gerund is Ξε again, thither they again go, lit. return to go (Gram. § 142, 2), conf. Job-vii. 7. nab, the prefix > before the Qal inf. constr. nz, in pause for nd, (Gram. § 29, 4), takes Qamets, because it comes before a dissyllable having accent — on the penult. (Gram. ὃ 102, 2, 6.) How this return of the streams to their sources, — and thence again to the sea, is effected, we are not told, but it may have been sup- posed to be by means of underground channels, Gen. vii. 11, or by evaporation and a J rain, which prevent the sea from ever being full, and replenish fountains and streams, — an allusion to which we have in Gen. ii. 6, “there went up a mist,” ete.; Job XXXvl. 27, “they (the clouds) pour down rain according to the vapour thereof.” Verse 8. 12. OID all words, LXX., πάντες of λόγο. The article shows that the words in question relate to the things mentioned, vers. 4-7, 7.e., all words requisite for the narration of all such things (M. Stuart). The Vulg., Eng. Vers., Geier, — and Rosenmiiller, etc., render “all things,” and so in verse 10 and other places. — 271 may undoubtedly be sometimes rendered “thing” (see Gesen. Lex., pp. 187, 188), like λόγος and ῥῆμα, but Gesenius (Lez. p. 329) quoting this passage under the word 3°, renders “‘all words,” etc.; so Prof. Lee (Heb. Lex. p. 243), Knobel, ἢ Heiligstedt, Ewald, M. Stuart and others, and this, according to the view I have taken, better suits the context ; vers. 5-7 referring rather to perpetual sameness than perpetual labour, in the courses of nature, conf. vers. 9, 10. Θ᾽)", a verbal adj., (are) wearied (Gesen. Lew.), LXX. ἄγκοποι; Aquila κοπιῶσι; 1.6.5 to tell of all these things would weary out language. Winer, De Wette, Knobel, and Lee give «The derivation of the word is uncertain, but perhaps it comes from OY! (not used), ¢.g., D9 or nN to roar, 1 and * being interchanged (Gesen. Lew., p. 352). ; ECCLESIASTES, I. 9, 10. 1 it an active sense, viz., wearying, Symm. κοπώδεις, and though in the only other places where it occurs, viz., in Deut. xxv. 18; 2 Sam. xvii. 2, it has a pass. signif., yet, as often words of this form are active, e.g., 729 Judg. v. 26; APY Ps. xlix. 6; mov; NT, etc., it might by analogy be so here. 23% can, prop. shall be made able, Hoph. imperf. of a put for the Qal imperf. which is not used. sab to utter (them); for the ellipsis of the pron. see Gram. § 121, 6, Rem. 2; the Eng. Vers. renders ‘man cannot utter 7¢;” Knobel, ‘“‘niemand kann es sagen;” but the plur. noun d‘bharim seems to require a plur. pronoun. Y3YM is satisfied, here followed by the infin. with ? as to seeing, but in vi. 3 by J with a noun, and in y. 9 it governs an accus. (Gram. § 138, 3.) YEW that it cannot hear; } has usually before an infin. a negative sense, = wt non in Latin. (Gram. § 132, 2.) The meaning of these two last clauses, in connection with the foregoing, is that the repetitions in the nat. world, being too numerous to be described in words, also cannot, owing to their number, be all seen by the eye, or heard of by the ear. VERSE 9. 13. Render the first and second clause, That which hath happened is that [or the same] which shall happen, and that which hath been done is that which shall be done. “Mid is taken as an interrog. by the LXX. and Vulg., but rather is here an indef. pron. that followed by Y (Gram. § 124, 2, at the end); so in iii. 15; vii. 24; viii. 7; x. 14, conf. the use of our English what, sometimes as an interrog., sometimes not. iM hath happened, = ἐγένετο in the Classics and New Testament, whereas ἦν was would simply imply the fact; conf. ili. 21, “all originated (79) from the dust.” N17 is here used as a neuter, and includes the logical copula “is,” (ὃ 121, 2), a Hebraism very common in this book, see i. 10; i. 1, 24; i. 13, 22; iv, 8. vy. 5, 8,17; vi. 1, 2,10; vil. 2; ix. 13, 14; x. 3; sometimes the pronoun stands for the copula alone, 11]. 15, 18; iv. 2. mvy3, Niph. Perf. 3 p. m. s.; the Part. in the fem. has the same form, but would not be followed by 81, τὰ. ἢν, see ver. 7, here expressing with ΚΟ] a complete negative (ἢ 152, 1, 3rd par.), there is nothing new. With the sentiment in the verse conf. ii. 15, “ That which is was long since,” etc.; Tacit. Ann. 3, 55, forte rebus cunctis inest quidem velut orbis: Senec. epist. 24, nullius rei jfinis est, sed in orbem nexa sunt omnia. Omnia transeunt ut revertantur, nil novi video, nil novi facio. Verse 10. 14. & Js there, Eng. Vers., a term frequently occurring in this book. "Δ a thing, or matter (Gesen. Lew. (2) p. 187); so in vil. 8; vill. 1, 3, 5. TONY of } { 19 ECCLESIASTES, I. 11. which one says. Before δ᾽ there is implied an ellip. of 3 or δ “of” or “con- cerning,” and, the passage being indef., the nominative is omitted (8 137, 3). By a bold prosopopeia Desveeux renders, “15 there any thing that will say, see this,” etc. Ν᾽ with a conjunc. accent has Pattach, not Tsere, in the last syll. (§ 68, 1); it might be rendered here as a potential “may say ” (ὃ 127, 3,d). ΠῚ according to the Masoretic text, ought to be construed with “7&4, and has a pause accent; See this, it is new! not, as in Eng. Vers., “See! this (is) new.” Mand mi are sometimes used in reference to what precedes, as in ii. 10; vii. 23; xii. 13; sometimes in reference to what follows, as in vii. 27, 29. I’M it is (§ 121, 2). 132 long ago, prop. a subst. “ length of space,” ‘‘ continuance of time” (ὃ 100, 2, d.); as an adverb, it is peculiar to this book, and, besides here, occurs in ii. 16; iii. 15; iv. 2; vi. 10; ix. 6, 7. It is common, however, in Syriac. 15. psbyd in ancient times; ? = “in,” as often before a noun of time (ὃ 154, 3, e, 2nd par.; Lev. B (2) p. 424). The rel. WW, though it refers to a pl. noun, is here followed by a verb sing.; so ini..16; Gen. xxxv. 26; 1 Chron. ii. 9; iii. 1. In such cases the pl. noun may perhaps be regarded as a sing. coll. noun (§ 146), or, as M. Stuart suggests, WN, having a sing. form, even when a plur. is designated by it, may sometimes take after it a verb of like form. EBS apa lit. from [the time] before us, conf. Is. xl. 26, padi ‘from ancient times.” Ewald and Heiligstedt make this clause the subject of M7 133, and render, that which happened before our eyes happened formerly in ancient times; but then we should have expected 3°35? rather than 13357. The challenge in this verse confirms the assertion in ver. 9, that “there is nothing new under the sun:” witness, 6.6.5) the main features of creation, which have always remained the same, 2 Pet. ili. 4: the succession of Ἵ 9 νὴ day and night; the order of the seasons; and the process by which the sea and rivers are supplied, ver. 7. In nature the same principles produce the same effects, and the inventions of man are but the development of principles which already existed in nature. So in the kingdom of Providence, though there the Divine dealings are often less discernible than in nature, yet their character in one age is very similar to that in another. Hence Lord Bacon truly remarks, “ Yor novelty no man that wadeth in learning or contemplation thoroughly but will find that printed on his heart, ‘nothing new under the sun.’” (Advancement of Learning, bk. i. 8.) VERSE 11. 16. 13], according to Gesenius (Gram. ὃ 93, 3), Ewald, Heiligstedt, and Preston, is the construc. form of ἢ 3], which form may be used, as here, before a ὦ ECCLESIASTES, I. 12. 12 preposition (ὃ 116, 1): others, as Lee and Buxtorf (Lezs.), take it as an absol. form, 1.4.5) {131 (conf. the absol. forms 111)", }17%/3), some nouns having more than one absolute form. ΣΡ) of [in respect to] former (things). So Eng. Vers., Preston, M. Stuart, and others. The mas. gend. does not warrant Knobel’s assertion that persons are spoken of, for the m. is sometimes used for the neuter, conf. i. 15; or O27 or DD" may be understood. [WN7, once (Job viii. 8) written “WT (ὃ 23, 2, 2nd par.),” means prop. first, but gets by usage the meaning former, the Hebrews not having any form for the comparative. The art. in ν. denotes that the word refers to an entire class, (ἢ 109, 1); so with the opposite term pnd in the next clause. Render, and also in respect to later things which are to happen, there will be no remembrance of them among those who will exist afterwards. DY with, or among, 1... apud, as in 2 Sam. xiii. 23; Is. xxxvili. 11. (Gesen. Lex. (B) (2) (4) p. 636.)’ There is an omission of the pronoun which is included in the follow- ing relative (§ 123, 2). mao, an adv., at last, or afterwards, conf. Numb. 11. 31. The meaning of the verse is that things are not new because we have never heard of the like before, the fact being that such things have occurred, but been forgotten, as will be the case also with what is about to happen. The river Lethe runs above ground as well as below. (Lord Bacon’s Essays, lviii.) Hence we learn the vanity of seeking for happiness in posthumous fame. If the works of some few are remembered, those of far the greater portion of mankind are forgotten. VERSE 12. 17. From general statements Qoheleth now proceeds to detail his own experience in seeking happiness in earthly good. He begins with the highest earthly gift which God had bestowed upon him, viz., wisdom; declares how by means of it he thoroughly investigated the ways and doings of men; how he enlarged it by the acquisition of further knowledge, but found it vanity and vexation of spirit, vers. 12-18. The past tense ‘7 merely indicates that he is referring back to that period of his reign when he made the experiments he proceeds to mention. It does not prove, as Knobel and others have affirmed, that because Solomon was king to the time of his death, therefore he and Qoheleth are not identical. Also, @ The ΠΣ letters, considered either as consonants or quiescents, will occasionally be changed for one another, particularly when the pronunciation of the word is not materially affected by the change. Lee’s Heb. Gram., Art. 80. The form WN is a Syriacism for WT, Josh. xxi. 10; Job xv. 7, 2°N5; and in the Sam. copy always. (Gesen. Lez.) ὃ Under the word O58 Gesenius renders the first of these examples “ δῇ Ephraim,” 1.6., within the _ boundaries of the tribe. (Lew. p. 73.) 14 ECCLESIASTES, 1. 13. the past tense in Hebrew, as in Greek“ and Arabic, sometimes denotes time begun > in the past, but extending to the present (ὃ 126, 3), conf. Gen. xxxii. 11; Ex. ΠΡ er’ xx, 7. ' 18. Νοῦν over Israel. On account of the next words, “in Jerusalem,” Déderlein, Eichhorn, and others limit the term “Israel” to the two tribes of | Benjamin and Judah, and hence argue that the book was composed when there — was a rival king and kingdom at Samaria, but see note on verse 1. Verse 18. 19. fe -- Tn) 1 gave my mind, conf. ver. 17; vii. 9,16; Dan. x. 12; 1 Chron. xxii. 19; a similar formula of diction is 37) MW, Job vii. 17; Ps. xlviii. 14; Ixii. 11; 14? }'29, 2 Chron. xii. 14; xxx. 19, and the Latin “animum applicare.” The mind was thought by the Hebrews to be seated in the heart, not in the brain, and. this appears to be the meaning of Ὁ here, and in vil. 21; x. 2; conf. Job xxxiv. 10, 2? WIN men of understanding; so in Prov. vii. 7; ix. 4; xv. 82. Κραδίη in Homer is sometimes thus used, e.g., in [/. x, 244; φ, 441, and the Latin cor, Cic. Tusc., 1. 9, aliis cor ipsum animus videtur, ex quo excordes, vecordes, concordesque dicuntur. W771), lit., “to tread a place with the feet,” hence, “to go to a place,” and hence, to seek, to inquire. sind to investigate, lit. “to go round,” or “to travel about,” either for traffic or exploration, and hence, “ [0 go over in the mind,” “to search into.” It is a stronger term than the preceding; followed here by by concerning, and in vil. 25 by an accus. MDINA by wisdom, a denoting the instrument, and therefore the Vulg. sapzenter weakens the sense. The art. (-) may refer to the wisdom with which Solomon had been endued, 1 Kings ii. 12 (see Poole’s Annot.), and which was appropriate for making such investigation, conf. 1 Kings vii. 14, “so he is filled with the wisdom [ΠΌΤ ΓΝ] . . . (necessary ) for making all work in brass, etc.” Preston, after M. Mendlessohn, renders the term “scientifically,” or “by the method of philosophy.” Note that ‘“‘ wisdom” never appears, except zndirectly, to mean in this book religious wisdom or piety, as in the Psalms and Proverbs. Sometimes it denotes sagacity in the investigation of things, intelligence, or faculty of insight,’ as here, and verse 18; « For examples in the Greek of the New Testament see 1 John i. 10, ὅτι οὐχ ἡμαρτήκαμεν, “ that we have not sinned” (and are not sinners); ili. 9, πᾶς ὃ γεγεννημένος ἐκ τοῦ Θεοῦ, “‘every one who hath been (and is) born of God.” ὁ Τὴ this sense, say Knobel and M. Stuart, it can hardly be distinguished from NYT. See also end of note on verse 16. Ἷ ECCLESIASTES, I. 18. 15 vii. 238, 24; viii. 17; but, generally, prudential practical wisdom, or sagacity in the management of affairs, as in 11. 21, 26; iv. 13; vu.19; ix. 15, 16,18; x. 1,10: see Knobel’s Hinleitung, § 7, p. 64. As far as it means a prudential foresight, which leads one to fear and obey God, it resembles the meaning of the term in the Psalms and Proverbs. So Moses Stuart, [ntrod. to Comment., pp. 50, 73. The expression, all which 1s done under heaven, and in the next verse, all the. works which are done under the sun, must be limited to the doings of men, their occupations and pursuits. The works of God in nature and providence are not included, for they would not be characterized as ‘‘ vanity and worthless effort.” When Qoheleth speaks of God’s providential doings his language is very different; see iii. 11, 14. N17 this is, conf. ver. 9. 2) construc. form of [139 employment (Gesen. Lex., Knobel, Heiligstedt, M. Stuart), a word peculiar to this book, occurring again 11. 23, 26; ili. 10; iv. 8; v. 2, 13; vii. 16, but found no where else in the Hebrew Scriptures. The Eng. Vers. renders it “‘travail;” LXX. and Aquila, περισπασμός distraction; Vulg., occupatio, Syr. cura, rt. MJY, to bestow labour upon. 1) sadness, with a distinctive accent for ΜΠ, noun τη. defect., rt. YY, “to be sad” (Gesen. Lev. (2) ), conf. vii. 3, used here as an adj., an employment of sadness, i.e., a sad employment (δ 106, 1). Before {Mi} the rel. WS is omitted, as generally when the antecedent is indef. (ὃ 123, 3), conf. v.12; x. 5. Dy, for the pl. form (see § 108, 2, b.); the word Jehovah, the more specific and personal Name of God, ‘implying self-existence, unchangeableness, and eternity, is not employed in this book, because God is not spoken of in His closest and dearest relationship to man, as his Covenant God, Redeemer, and Sanctifier, but rather as the God of Nature ‘and of Providence, the Creator and Governor of the Universe.” Elohim is the Name of God as the infinitely great and glorious One, the Supreme Being, to whom weak man looks up with adoring awe; hence in this book opposed to BTS, see 1. 3, and so frequently elsewhere in Scripture, ¢.g., Deut. v. 21; iv. 33, etc. It Ἐξ been objected indeed by Jahn, Heiligstedt, and others, that the absence of the Name Jehovah indicates that the book was written after the Babylonish captivity at a period when that Sacred Name had ceased to be used among the Jews; but, at whatever time that Name may have been no longer uttered, it is certain that after the captivity it still continued to be written ; thus it not only occurs repeatedly in the Psalms of that period, and in the eee of Haggai, Zechariah, and Malachi, « Bp. Wordsworth accounts for ne omission of the name Jehovah on the ground that Solomon, under a penitential sense of his former backsliding, did not dare to use it. 16 ECCLESIASTES, I. 14. | but is also found in some of the Chaldee paraphrases of a much more recent date. | Moreover, the same objection, though with as little reason, might be made with respect to Canticles, in which the Name Jehovah never occurs, except in vill. 6, where Jah is used in a compound word. ' 90. 12 MNIYP to ewercise themselves in it (Gesen. Lex.), Vulg. and Syr. ut occupa- rentur in ed; LXX., τοῦ περισπᾶσθαι ἐν ait. Qoheleth may be understood 885. referring in this last inne not only to philosophical investigations, but to human occupations generally, conf. 11. 10; Gen. ili. 19. Verse 14. 21. ‘T'S denotes mental seeing, and is = J considered, so in 111. 10; iv. 4; v. 12; vi. 1; vii. 15; vii. 9; ix. 13. The same word is used also to express a conclusion at which Qoheleth had arrived by experience, and may be rendered J saw, viz., in ii. 13, 24; iii. 22; v. 17; vii. 17; it is a formula of diction peculiar to this book. 9 Ny has been variously rendered; thus LXX., προαίρεσις πνεύματος; Aquila and Theodotion, νομὴ πνεύματος; Symm., βόσκησις ἀνέμου a feeding on the wind, i.é., emptiness, from MY to feed; Vulg., afflictio spiritus; Eng. Vers., vexation of spirit; Chald. Paraph., confractio spiritus, from YY ἐκ. YI to break. Hos. xi. 2 (Heb. Bib.) “Ephraim feedeth on wind” (Eng. Vers.), might be thought ἰοῦ favour the rendering of Aquila, Theod., and Symm. in this place, but there the Part. act. is used, whereas here we have a noun abstract, and the act of feeding would rather be the infin. Mi as a nomen actionis. Next, as to the rendering of the Vulg., Chald. Paraph., and Eng. Vers., the noun cannot be properly derived from the rt. Ὁ or YO. Perhaps, therefore, the best translation is that of Gesenius, “a pursuit of (or striving after) wind,” 1.6... a vain pursuit, or a fruitless effort. MY from MY, ἡ... Chald. NYT and Heb. M87 “to delight in,” and hence— “to follow after.” The same expression occurs ii. 11, 17, 26; iv. 4, 6; vi. 9, but) no where else in the Hebrew Scriptures; the frequency, however, of words in MN is a characteristic of the style of Qoheleth, and is not, as Knobel says (/inleitung, § 7, p. 73), a mark of the later Hebrew, for words with a like ending abound in the earlier books, see, ¢.g., Gen. i. 26; xxxviii. 14; Ex. viii. 19; xi. 2; xxviii. 225 Numb. xxiv. 7; xxxii. 14; Deut. xxiv. 1; xxix. 18, and other places. Note that_ in asserting here the vanity of all human actions Qoheleth implies that of wisdom | itself, which by discovering this vanity brings to its possessor pain and vexation, | conf. ver. 18. ' ECCLESIASTES, I. 15, 16. a 17 : Verse 15. 92. ΤῊΝ that which is crooked; the m. used as a neuter, though the f. is more usually so employed, § 80,1; § 107, 8; Pual part. from MY (not used in Qal) “to bend,” with Ὁ as a regular consonant, § 72, Rem. 10. The reference is to what is perverse or calamitous in the circumstances of human life, conf. vil. 18, where the NYP is termed the work of God, 7.¢., of His providence. pay to become straight ; |pF) neut. intrans., perhaps a Chaldaism, for the word is used in Chaldee and Talmudic (Gesen. Lewv.). JDM what is wanting,” rt. “DM to be lacking. Nouns in [τ and ἢ (see note on i. 3) are frequent in this book, and }/I577 is found no where else. M30 to be numbered, Niph. infin. of 73 to number. This latter clause seems elliptical, “cannot be numbered” so as to make a complete whole, j.c., cannot be supplied. In this verse Qoheleth either refers to the inability of wisdom to remedy what is calamitous and defective in man’s condition, or expresses the general sentiment that men cannot alter their circumstances as they choose, nor supply the numerous wants of their present condition. Verse 16. 93. At the beginning of the verse the expression “JI spake with my heart (mind)” denotes reflection and self communion. Ini ti. Ly 15 59 7} LS πη varied to “I said in my heart,” and in vil. 23; vii. 14; ix. 16, “T said,” alone is used. These formulas of speech, which occur often in this book, are met with also elsewhere, see, ¢.g., Gen. xvii. 17; Ps. iv. 5; x. 6, 11; Rom. x. 6, μὴ εἴπῃς ἐν τῇ καρδίᾳ cov. “38 in the first clause is used for emphasis ; so ἐγώ often in New Testament, ¢.9., ἐγὼ πέποιθα Gal. v. 10; καὶ ἐγὼ ἔκλαιον πολύ Rev. v. 4. The frequent use of the pronoun with verbs in the Ist person is another peculiarity of diction in this book, and though Gesenius and Ewald think that it is used pleonastically, as often in the later Hebrew, § 187, Rem. 2, and Ewald’s Heb. Gr., § 560 (A.p. 1835), yet considering the important matter of the book, and that Qoheleth refers continually to his own experience, it seems to me more likely that the pronoun is emphatic. So Bp. Wordsworth (note on ch. 1]. 1); Pusey on Daniel, p. 328. In the following clause *}8 is put absol., to give peculiar emphasis, § 145, 2, “as to me.” ‘mon 1 have made great. This verb in Hiphil has also sometimes the signif. of Hithpael, “J became, or made myself great,” see Ps. xxxv. 26; lv. 13; Jer. xlviii. 26; hence the Eng. Vers., “1 am come to great @Simonis (Arc. Form., Sect. viii. cap. i.) and Prof. Lee (Lez.) render it “great deficiency,” as nouns with this termination generally have an intensive sense ; Lee’s Gram., Art. 168. 3 18 ECCLESIASTES, I. 17. estate ;” LXX., ἐμεγαλύνθην; Vulg., magnus effectus sum; Syr., magnificatus sum ; but as it here has a conjunc. accent, and is connected with the following verb by }, it seems to govern the same noun, wiz. M230, and therefore to have an active signif.; so Chald. Paraph., awa, “I have increased,” conf. ii. 4, 277, “I made great,” viz., my works. ‘NADINL have added to, Hiph. Perf. of ἢ) ; the meaning is, my wisdom, which was before great, I have increased still more. In the following words the first Ὁ) = beyond, and is comparative like 3 in ii. 7; "WS refers | to a pl. antecedent, and is followed by a sing. verb, conf. i. 10; render, ‘ beyond all who were before me:” with yp as meaning “before me” in point of time, conf. 11. 7; Gen. xxx. 80; Jer. xxviii. 8. The second by means either over or at, as often before a noun of place (Gesen. Lex. (3) p. 628). The reference, say some. (as Eichhorn and M. Stuart), must be to kings, who preceded Solomon, since it would be degrading in a king to compare himself with others of inferior rank, and therefore, as only one Hebrew king, viz. David, preceded Solomon in Jerusalem, the writer of this book must have lived in a later age. But that Solomon could not fitly compare himself with any but kings is an entirely gratuitous assumption (see 1 Kings v. 11, Heb. Bib.); and even if he could not, the expression might | refer to the kings of the Jebusites, or to any who had ever ruled in the city after- wards called Jerusalem, and which appears to have been a royal city even as early as the time of Abram, Gen. xiv. 18. What Solomon here says concerning himself ’ strictly accords with what God had told him, 1 Kings iii. 12. 78) lit. hath seen, 1.6.7 hath known, learnt, or understood (Gesen.), hat gewonnen (Knobel), or, hath considered (M. Stuart), Vulg., contemplata est, conf. i. 14. M3 much, Hiph. inf. used adverb., conf. ii. 7; v. 6, 11 (δ 100, 2, d; ὃ 131, 2.) ΝΘ is not used in this book.“ Ny"), | before the tone syll. (ὃ 104, 2, d), and the second (τ) is owing to the pause (§ 29, 4). ΤΩ, Inf. fem., used as a noun with an abstract meaning. Poole (Annot.) says that “knowledge” is here synonymous with “ wisdom;” but perhaps it may answer to the Greek γνῶσις, by which it is rendered by the LXX., and means theoretical knowledge or sagacity, but M37, LXX. σοφία, practical, prudential wisdom. So Knobel and M. Stuart. VERSE 17. 24, MIAN 1 applied, imperf. of }03, with 1 cohort., expressive of purpose or endeavour (ἢ 48, 3). The imperfect here implies a continuous or repeated act α Elsewhere TN!) is sometimes joined with 7377, to give greater emphasis; see e.g., Gen. xv. 1, TW) NAW. i ECCLESIASTES, I. 18. 19 (§ 127, 4, b); see the same formula of speech, “I gave (applied) my mind,” in 4.13. The Ὁ ἴῃ nyt takes (+) before a dissyl., having the accent on the penult. (§ 102, 2, c). In the next clause 5 before the same infin. is implied. nidon madness, Eng. Vers.; errores, Vulg., f. pl. of nba verbal from Poél, ““ἴο make foolish” (§ 84, iv. 30). The Qal oon means prop. “to be clear or brilliant,” ‘ to make a show,” “to boast,” and hence, as pride and boasting produce insolence and extravagance, “to be foolish or mad.” In x. 13 we have modin n. f. s., but here the pl. noun denotes intensity; conf. 11. 12; vii. 25; 1x. 3. προ folly, Vulg. stultitiam, Inf. noun, with the fem. ending ΠῚ (ἢ 84, 16), for mibao, letters of the same organ being sometimes interchanged (ᾧ 19, 1), found here only, but mibzo, the more correct form (see § 6, 2, 2.), occurs ii. ὃ, 12, 13; vu. 25; x. I, 13:7 ‘Nouns with this ending denote a state of action or passion. (Lee’s Heb. Gr., Art. 160, note *.) As used in this book ἜΣ" and bap, x. 6, are the opposite of ‘M)2n, and denote practical folly, exhibited in a variety of ways.’ Since things are ‘best known by their opposites [contrariis contraria intelliguntur (Hieronymus) | ‘Qoheleth hoped by contrasting wisdom and folly to arrive at a clearer insight into their respective natures. ‘MY! I perceived, Eng. Vers., expressing an opinion, the ‘result of Qoheleth’s own experience, so in iii. 12, 14. The YW, which follows, answers to the Latin quod “that,” and often occurs after verbs of secing, hearing, knowing (δ 155, 1, e). ΠΝ) ἡ. MY, 1. 14, from the same rt. MY, and differing only in form from that other noun (§ 84, 15, 16). It occurs here only, and in 122; iv. 16. VerRsE 18. 25. 3 For, giving a reason for what was said at the close of the foregoing verse. MDI AAA in much wisdom, lit. in a multitude of wisdom. The latter word is here understood by Knobel and M. Stuart in the sense of intelligence or faculty of insight, thus nearly corresponding with NY", see note on i. 13. 3 prop. infin. constr. of 329 (ἢ 67, 2), but used here as a noun (§ 85, II. (2) ), written also in @ The Masora remarks (says Preston) that every word denoting folly is written with a D, except in | Eccles. i. 17. By a like anomaly the word WY3 four times occurs in the Book of Job in the same sense in which ΡΞ is elsewhere used, see Job v. 2; vi. 2; x. 17; xvii. 7: but, on the other hand, 4D, Job xxiv. 2, occurs for #7; and, in fact, there appears no rule for the interchange of the two sibilants ¥ / and Ὁ; see Pusey’s Introd. to Amos, p. 152, note *. b See, ¢.9., ii. 8, 18, 14; iv. 5,17; v. 2,33 vi. 85 vii. 4, 5, 6, 9; ix. 17; x. 2, 3,12, 15; the word too sometimes relates to immoral deportment (vii. 17, 27, conf. ver. 7), as wisdom to moral (vii. 16; ax. 1). 20 ECCLESIASTES, ΤΙ. 1. this verse “21 before Maqqeph, as we had ὦ k6l for bb, ver. 3, 7, 16 (ὁ 16,9 1). DYD vewation, in pause for DY m. Seg. (§ 92, Parad. vi. d); it occurs also in | the same sense ii. 23; xi. 10; but in vil. 3 it means “ sorrow,” in vill. 9 “irritation.” | Knobel calls it a word of the later Hebrew, but we find it in Deut. xxxii. 19; 1 Kings xv. 30; Prov. xvii. 25. ἢ δὴ he who addeth to, Hiph. imperf. of *B}, ” ver. 16. Ewald, Knobel, Heiligstedt and others take it here as an unfrequent form — of the Hiph. Part., and so in Is. xxix. 14; xxxviiil. 5; but see Gesen. Gram.,— § 50, 8, Rem. 1, and Schultens’ Jnstitt. ad fundd. ling. hebr., p. 298. WS is implied before 5}'D1’. 26. ANI sorrow, τὰ. verbal, Parad. I., derived by Gesenius from 1N3 “ἰοῦ be in pain.” With the sentiment conf. Circ. Tusc. 111. 4, videtur mihi cadere in | saptentem wgritudo. Qoheleth seems in this verse to refer not only to the mental toil ‘attendant on the pursuit of knowledge, and to the disappointment, which often results from its little success, but also to the sorrow which a knowledge of the — many evils of life brings with it. ‘‘ Whoever gets much wisdom shall be sure to | get much sorrow to boot; since the more he knows the more cause of grief shall he find; for both he shall see more that he cannot know, and in that which he doth — know he shall perceive so much vanity that shall pierce and humble his soul.” Bp. Hall (Hazplic. of Hard Texts). Finely contrasted with these unsatisfying results of secular wisdom are those of the wisdom “ which ts from above” (James — 111. 17), which consisting in the knowledge of God in Christ, whom to know is “life eternal” (John xvii. 3), proves to its possessor a source of present peace and joy, a foretaste of that rest which “ remaineth for the people of God.” CHAPTER, UL. VERSE 1. Qoheleth, having at the close of the last chapter stated the unsatisfactory results of secular wisdom, next relates how he sought for happiness in sensual pleasure, luxury, and splendour, keeping at the same time his philosophical aim in | view, ver. 3, but met with no better success than before, ii. 1-11. 27. "8 emphatic, as in i. 16. 55... DN denoting self communion, conf. 1. 16; Luke xii. 19, ἐρῷ τῇ ψυχῆ μου, Ψυχή, ἔχεις πολλὰ ἀγαθά κ. τ. Dr. mo? lengthened imper. (§ 48, 5), for EP (ὃ 69, Rem. 8). NJ now, or 1 pray (ὃ 105) = δή and queeso; with the daghesh in J, conf. i..9. The same form of expression, as an Ὁ interjection to call attention, is used, Is. 1.18. SJ 13? “come now,” conf. James ECCLESIASTES, IT. 2. 91 ἢν. 18; v. 1, "Aye νῦν. MIDIS let me try thee, Piel imperf. 1 p. s. with suff. J having | paragogic, conf. 13? for 1» Gen. xxvii. 37, from D3, not used in Qal; so the LXX. and Syr.; and this derivation is better than that of Aben Ezra and Yarchi, from JD2 ‘to pour out,” with an ellipsis of }", ‘I will pour out wine with joy;” or, “I will pour out myself in pleasure” (Kaiser); Vulg., affluam deliciis: also, though ‘the fut. tense is here used by the LXX., Vulg., Arab., and Eng. Vers., the im- | perative is more forcible. MMawAa with mirth (Eng. Vers.), ἐν εὐφροσύνῃ (LXX.). | 2 often, like ἐν; denotes the instrument, conf. 1 Kings x. 1, ‘“‘she came to try him with riddles” [M7932]. MMP’, in general, comprehends pleasure of all kinds, but is here restricted to carnal mirth. The primary idea of the rt. MOY “to be glad,” appears to be that of a joyful and cheerful countenance, conf. V3} “to shine,” | and hence “to be glad.” (Gesen. Lex.) SOI AN enjoy good, lit. look upon good | (§ 154, 8, 2, and Gesen. Lex. on 3, (B) (4) p. 97); see the same form of expression, Ps. xxvii. 13; exxvill. 5: so, without the prep. before 250, MS) has | the meaning “enjoy,” iii. 13; v. 17; vi. 6; 1x. 9; conf. 1 Pet. i. 10, ἰδεῖν ἡμέρας ἀγαθάς, “to enjoy good days.” 24 means of course not moral and_ spiritual, but natural, physical good, conf. 11. 24; i. 13; v. 17; vill. 15. SW this is, conf. 1. 9. Da also, i.é., a8 well as what was termed vanity, 1, 17. VERSE 2. 28. pin of [i.e., in respect to] laughter, Eng. Vers.; de risu, Chald. Paraph. ; but LXX., Syr., and Arab., “to laughter,” an instance of prosopopeia: so in | the next clause, “to pleasure;” which meaning of the preposition does not suit the | form of the question at the end of the verse. pin i.g. P¥ (whence PMs" Isaac, | Gen. xxi. 5, 6), inf. n. m. (§ 84, 10), means here boisterous, noisy mirth, conf. yi. 6; x. 19. boinn [It is] mad, Poal Part., Parad. G, § 67, 8, from ὙΠ το γ: M. Stuart, after Hitzig, takes it as a neuter, “silly stuff,” or ‘‘a stupid business,” ἐς madness;” but adjectives, when used in a neuter sense as substantives, commonly take the fem. form (§ 107, 3, ὁ). Excessive laughter may be termed mad, either because it produces a kind of mental delirium, or is such as fools and madmen only indulge in. mvy army What does that avail? but LXX. Τί τοῦτο ποιεῖς 5 in which case instead of My ΠῚ the Hebrew should rather have been ΓΙῸ MN (see § 134, pea). mm fem. for MNT (§ 34), conf. v. 15, 18; vil. 23; ix. 13; agreeing with mnie. mvy Part. f. act. of MWY, in the sense of ποιῶ to yield, or to produce, Mat. 11. 8,10. With the sentiment in this verse conf. vil. 6; Prov. xiv. 13, “ Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.” Qoheleth elsewhere 99 ECCLESIASTES, IL. 3. in this book exhorts to gladness in a moderate, contented use of the gifts of Divine providence (see, ¢.g., 11. 24, etc.; ix. 7), but here he condemns an extravagant pursuit of mirth as an object of life, a source of real happiness. VERSE 3. | 29, “HA L sought, from Wh, 1. 13. pwnd, this has been variously interpreted ; — e.g., “to make strong” (Gesen. Lewv.), from a corresponding Syr. word, but this meaning seems out of place here, because Qoheleth is speaking of wine as con-_ ducing to pleasure, not to health: if it is necessary to appeal at all to the Syriac, — a more suitable sense would be ‘‘to refresh” (Spohn, Hartmann), or “to cheer” (Lee’s Lex.). Again, Knobel renders. “to hold fast to wine,” 7.e., to continue in its uninterrupted indulgence: but it is rather to the commencement of such indulgence than to its continuance that Qoheleth here refers. The lit. meaning of the word doubtless is “to draw,’ perhaps Judg. iv. 7, “I will draw (entice) to thee to the river Kishon:” see ᾽ and hence “to allure,” see Ps. x. 9, and Parkhurst’s Heb. Lex.: so Heiligstedt, “trahere ad vinum carnem meam:” so Herzfeld. Perhaps this is the correct meaning. Hitzig¢ thinks there is allusion to wine as a steed drawing a chariot, in which the man (W3) is seated, and of which chariot wisdom is the driver (373); but surely this is too fanciful. |" to (Heiligstedt), or rather by, wine. A may, like ἐν, denote the instrument, as in ver. 1, and the art. (-) marks an object well known (ὃ 109, 3, ὁ). The term “wine” may by synechd. include all the pleasures of the table, as “bread” often means in Scripture all the necessaries of life. WB my flesh; the term here denotes Qoheleth’s corporeal self, and (says Gesenius) includes the signification of weakness, and proneness to sin, as σάρξ, Matt. xxvi. 41. (Gesen. Lex. p. 146.)* The next clause is parenthetical, and may be rendered and my mind continuing to guide with sagacity; Gesenius, “and my heart acting with wisdom” (Lez.); Preston, after Mendlessohn, ‘training or practising itself in philosophy,” under- | standing VO8Y (“itself”) after 373; Heiligstedt, appealing to the Arab. and Syr., and to Nahum ii. 8,’ “dum me sapientize teederet,” a meaning clearly inconsistent with what Qoheleth says in ver. 9, “my wisdom continued with me.” 37) means lit., according to Gesenius (Zez.), “to pant,” and hence “to make to pant,” ‘to @ σάρξ, however, in Matt. xxvi. 41 refers, I apprehend, only to the infirmity of the human body, and not, as in John ili. 6; Rom. vii. 18, to its sinful corruption. ὃ Some render, ‘‘ her maidens moan as with the voice of doves ;” but Eng. Vers., ‘‘ her maids shall lead (her) as with the voice of doves.” ECCLESIASTES, Il. 4. 93 urge,”~‘‘to drive,” and intrans., “to act;” but, more probably, the primary meaning is, as in the Arab., ‘to make a way open and clear” (see Robertson’s Clav. Pentat., and Lee’s Heb. Lex.), and hence “to lead,” “to guide,” as in Gen. xxxi. 18; Ps. Ixxviii. 52; Ixxx. 2. Thus the word is rendered by the LXX. ὡδήγησεν. Arab. Vers., direxit; Knobel, mich weislich leitete, “wisely guided me.” The participle denotes here, as often in this book, continued action, and is used either absol. with ‘3?, or may be taken as a finite verb, “continued to guide” (§ 134, 2). Evidently Qoheleth means that he did not go to excess in wine, but only made trial of it as a source of enjoyment, and therefore tempered his indulgence with discretion, conf. ver. 9. nN to lay hold, followed by the prep. 2 in the sense of “on.” This Inf. depends on ‘a0 IF at the beginning of the verse. ‘The folly Qoheleth designed to lay hold of was that of indulging sensual appetites, e.g., that of drinking. It was, however, an unwise experiment, since all tampering with evil is dangerous. Our preservation from sin greatly depends on self distrust, and avoidance of temptation. Render the next clause, until I should see what is good. ‘S in construc. for 8 (§ 24, 2, ὁ), an adverb of interrogation (ὃ 153, 1, 4th par.); when put before adverbs and pronouns it gives them an interrog. sense, ¢.g., xi. 6, MS what? which? ΔΘ seems here, as often elsewhere in this book, to mean good in the sense of pleasant or agreeable. Wy WS which they should do, Eng. Vers., not “ which they do,” it being the object of Qoheleth in his experiments to find out what men should do to attain happiness, or to make life pleasant. “BDO during the number [of], construc. form, and accus. of time how long (ὃ 118, 2, ὁ); so in Arabic nouns of time and place are used absol., z.¢., put in the objec. case without a preposition. De Wette, Knobel, and others render “during the few days of their life,” but it is only when “BDP is in the Gen. after a noun (see Gen. xxxiv. 30; Deut. iv. 27; Jer. xliv. 28; Ps. ev. 12; 1 Chron. xvi. 19), or in apposition to the preceding noun (Numb. ix. 20), that it means ‘“‘fewness.” DUT ther life, plur. with the sense of the sing. (ἢ 87, 5, Rem. 2). VERSE 4. . 30. ‘nda I made great, conf. i. 16. ‘YY (in pause) my works. Bp. Words- worth (Comment.) thinks that the term may refer to Solomon’s fortresses, but probably it is here used in a general sense for undertakings ; afterwards particulars are mentioned. ν for myself (§ 124, 1, 6), Dat. commodi; the repeated use of this pronoun (see ver. 4-11), like the repetition of "δ δὲ, 15 emphatic. O32 (for 94 ECCLESIASTES, II. 5. the form of the word see § 96, 2) houses. Mention is made of them 1 Kings | vii. 1-12; ix. 1, 19; and Josephus (Antig., bk. viii. ὁ. 5) gives a description of the interior of one of them, which is quoted by Mr. Fergusson in his Palaces | of Nineveh, p. 229, and. shown to correspond with, and illustrate, the chambers in the palaces of Nineveh. See also Layard’s Nineveh and Babylon, pp. 642-650. D'S vineyards; only one is mentioned expressly as belonging to Solomon (Cant. viii. 11), yet he may have planted more: David his father seems to have had several (1 Chron. xxvii. 27). The vines of Palestine were celebrated for the luxuriance of their growth, and the size of their grapes, Numb. xii. 28. (Dean Stanley’s Sinai and Pales., p. 164.) VERSE 5. | 81. M433 gardens, pl. of 33, fem. of {3, which prop. means “ἃ place protected by a fence,” rt. 133 “to cover,” as in the Arabic, and hence, to protect. It is clear from Is. v. 2, and Lament. ui. 7, that gardens were generally hedged in or walled, as indeed Josephus expressly declares concerning the gardens near Jerusalem. (De Bell. Jud. v.ii.§ 2.) Biblical topographists mostly agree in calling the valley of Urtas (the ancient Etham) in Palestine the site of the gardens of Solomon. The place is still remarkable for its great fertility and beauty. Josephus says, ‘“ There was a certain place, about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine gardens, and abounding in rivulets of water; thither did he (Solomon) use to go out in the morning, sitting on high [in his chariot].” (Antig. vill. § 38.)° DXDT orchards (Eng. Vers.); “pleasure grounds” (M. Stuart); LXX., παραδείσου. DVD according to Simonis (Arc. Form.) is a Hebrew word from 5 and 5B, separavit, secrevit, distinxit, q. d. locus septo separatus: most philologists, however, consider it a word of foreign (probably Persian or Armenian) origin; used elsewhere only in Neh. ii. 8; Cant. iv. 13.2. In Armenian it means a garden close to a house, a ‘The Arabs perpetuate the tradition in the name of a neighbouring hill, which they call ‘ Jebel-el- Fureidis,’ or ‘ Mountain of the Paradise.’”’ (Stanley, Sim. Pal., p. 166.) Maundrell is sceptical on the subject of the gardens (Karly Trav. in Pal., p. 457), but they find a champion in Van de Velde, who asserts that they ‘‘ were not confined to the Wadi Urtas; the hill-slopes to the left and right also, with their heights and hollows, must have been covered with trees and plants, as is shown by the names they still bear, as ‘ peach-hill,’ ‘ nut-vale,’ ‘ fig-vale,’”’ ete. (Syr. and Pal. ii. 27.) Smith’s Dict. of the Bib., vol. i. p. 658. δ Its occurrence in Cant. and Eccles. might be accounted for on the hypothesis that Solomon borrowed it from central Asia. ECCLESIASTES, Τί. 6. 25 laid out and planted for use and ornament. (Gesen. Ler.) Hitzig and Heilig- stedt derive it from the old Sanscrit paradéca, which, like the Heb. {3, means an enclosure.” The Greek word παράδεισος is used by Xenophon (Cyroped., i. 8, 12) of the plantations surrounding the palaces of Persian kings, and which were kept as preserves for wild beasts. Here the term seems to answer to our word orchard.’ ¥¥, used collec. (δ. 108, 1) as in Gen. 1. 11; LXX., ξύλον. ΝΒ in pause for 1B (§ 29, 4,0). Render fruzt trees of all kinds. VERSE 6. 32. ΓΞ pools [of], pl. constr. of 7373 n. f. (ὃ 94, Parad. v.), lit. a kneeling place, rt. Ja to kneel as a camel in order to rest or to drink; LXX., κολυμ- βήθρας, Which in the New Testament occurs twice, wz., in John v. 2; ix. 7. The (-) undergoes no change in construction (§ 95, 1, 4th par.), and the word is thus distinguished from Mi373, pl. constr. of M72 a blessing. In Neh. i. 14 mention is made of the king’s pool, and near Bethlehem there are still three large pools attributed to Solomon, called by the Arabs e-Burak, from which an aqueduct supplies Jerusalem with water: of these Maundrell gives the following description, ‘‘ As for the pools, they are three in number, lying in a row above each other; being so disposed that the waters of the uppermost may descend into the second, and those of the second into the third. Their figure is quad-. rangular; the breadth is the same in all, amounting to about 90 paces: in their length there is some difference between them, the first being about 160 paces long; the second 200; the third 220. They are all lined with wall, and plaistered; and contain a great depth of water.” (Journey, April 1st, p. 88.) Mpwa? for watering, Hiph. inf. with 5 from mpy (unused) to drink. Of from them; the τη. suff. refers to DY). On the practice of irrigating gardens in the East see Bp. Lowth’s note on Is. i. 30; and Burder’s Oriental Customs, No. 230. 5y’ grove, Arab., nemus; LXX., δρυμόν; Vulg., sylvam; Eng. Vers., wood. The rt. WY means lit. to boil, to boil over, and hence is applied to any kind of redundancy, such as the luxurious growth of plants. (Gesen. Lex.) MDS sprouting β forth. ΓῈῺΝ is prop. an intrans. verb, Gen. ii. 5; xli. 6, but here the participle @See Wilson, Dict. in Sanse. and Eng., Ed. 2, p. 572. This term is different from the Sansc. paradéca, which means according to Gesenius ‘‘high ground, well tilled,’ or, rather, “‘a foreign country.” (Wilson, p. 572.) 6 «Tn large gardens the orchard (D718, παράδεισος) was probably, as in Egypt, the inclosure set apart for the cultivation of date and sycamore trees, and fruit-trees of various kinds. (Cant. iv. 13; Eccl. ii. δ.) (Smith’s Dict. of Bib. Art. Garden.) 26 ECCLESIASTES, If. 7. is either transitive, or the noun D'$Y is used as an adverbial limitation (ὃ 118, 3), as to trees, conf. Prov. x. 81; xxiv. 31; Is. xxxiv. 13. VERSE 7. 33. ΤΣ} I bought; Knobel gives to the term the more general sense “I acquired,” but slaves bought with money, in distinction from others, are men- tioned Gen. xvii. 12, 13, 23, 27. DIY men-servants; LXX., δούλους. MINDY ἢ maid-servants. TIMDY, n. f. seg., denotes a servant of lower condition than MDS, see Gen. xx. 14 with ver. 17; 1 Sam. xxv. 41. The word here totally differs from that for servant in the mas., and such is the case with some other nouns denoting titles and offices, and with many denoting female animals (ὃ 107, 1, a). M332 sons of the house; LXX., οἰκογενεῖς, 1.6., slaves born of female domestic slaves, and thus distinguished from slaves bought from a stranger with money, Gen. xvii. 12, 13; so Gesenius, Knobel, Heiligstedt, and others. Eliezer of Damascus is termed by Abraham, “the son of my house,” Gen. xv. ὃ... Such also were the trained servants of Abraham, “born in his own house,” Gen. xiv. 14. The same kind of slave is termed ΓΙ ΒΞ, Ex. xxiii. 12. Among the Romans also, a kind of marriage was permitted between slaves, called contubernium, and the children born from such connexions were also slaves. ΠῚ followed by 32 is used impers., and is = J had (§ 147, Rem. 2), hence it takes an accus.; conf. Gen.. xlvii. 24; Ex. xii. 49; xxviii. 7; Numb. ix. 14; xv. 29; Deut. xviii, 2 ? Mapa possessions (Eng. Vers.), but like “erjvos” and “ κτάομαι,᾽ it may be here used for cattle generally, Germ. Heerden (Knobel), which are next subdivided into greater and smaller. Bp. Wordsworth remarks, “ he (Solomon) does not mention horses; perhaps the name itself suggested too sorrowful reflections.” 1Pa; the term, strictly speaking, refers to oxen as used for the plough, rt. 2 to cleave (conf. armentum for aramentum ab arando), or, according to Ewald (Gram. — § 358) from cloven hoofs, put in apposition with ΠΡ. INY for NN¥ (Gesen. Lew.) flocks, i.e., sheep and goats, noun coll. (δ 1}. bop more than all (§ 119, 1). Eichhorn and others see in this passage an argument against Solomon’s being the author of this book, because ‘“‘all,” they think, can refer to kings only, but granting it does, we know, from 1 Chron. xxvii. 29, 81, that David had herds and flocks, and probably such was the case with others who had reigned before Solomon in the city afterwards called Jerusalem, conf. note on i. 16. « Here, however, Keil thinks that the expression means nothing more than an inmate of my house, in distinction from M277’? home-born, ch. xiv. 14. (Comment. on Pentateuch.) ECCLESIASTES, 11. 8. 27 VERSE 8. 34. ‘MDI 1 heaped up. Knobel calls BJ} a Chaldee word, but it is found in Ps. xxxiii. 7; cxlvii. 2; Is. xxviii. 20; Ezek. xxii. 21; xxxix. 28, and is undoubtedly pure Hebrew. On Solomon’s riches, see 1 Kings x. 27; 2 Chron. i bdis./1x...20. nbap constr. form of nap, “neculiar treasure” (Eng. Vers.), “property” (Gesen. Lev., Parad. A., § 95); LXX., περιουσιασμός. It first occurs in Ex. xix. 5, rt. 730 (unused) to acquire. The expression, peculiar treasure of kings, may mean either such as is attainable by kings only, or, more probably, which kings brought to him as tribute or presents, see 1 Kings iv. 21; 1x. 14, 98; x. 10, 14, 15. Mi the provinces: NPD f. verbal (rt. } to judge), prop. jurisdiction, meton. province, a word found in the later Hebrew, but also in 1 Kings xx. 14-19; Lament. i. 1; Ezek. xix. 8; LXX., χώρα; New Testa- ment, ἐπαρχίᾳ. The art. refers to well known provinces, wiz., to those which were subject to Solomon, whose dominion extended from the river Euphrates to the land of the Philistines, and the border of Egypt, 1 Kings iv. 21-24: so Bp. Patrick and Hengstenberg. With less likelihood some (¢.g., Hitzig and M. Stuart) think that the reference is to the twelve provinces, or districts, into which the Hebrew kingdom was divided. (1 Kings iv. 7.) ΤᾺ 1 procured, conf. Gen. xxxi. 1; Deut. viii. 17, 18. MIN) OW men-singers and women-singers. We find both words combined, as here, in 2 Sam. xix. 36. (Heb. Bib.) Such persons were employed at times of feasting, Is. v. 12; Amos vi. 5, 6; also of mourning, 9 Chron. xxxv. 25; Matt. ix. 23. Of course the reference in the text is to joyful occasions only. NAMM, lit., the delights [of], (-) defect. for 4 (8.9; au), plur. used for intensity, from ΕΗ Parad. i., rt. 439, to live delicately: the plur. in O'— occurs Cant. vii. 7, and means ‘‘amorous delights.” new) TW a wife and wives (Gesenius, Knobel, Hitzig, and M. Stuart), ἅπαξ reyou. MW fF. of WW, a lord, but inflected in the manner of verbs YY, since there is in the verb IY the notion of strength and rule. Heiligstedt renders “ dominam et dominas;” conf. the Arab. ‘‘Sydah” = lady, princess, or mistress. The sing. here refers to the queen, 1 Kings iii. 1; vii. 8; the plur. to the other wives and concubines of the king. (Gesen. Zer.)‘ As in Hebrew the repetition of a word, either with or without an intervening conjunction, often supplies the place of the word 7 @ Elsewhere the queen- -mother, as distinguished from the other wives, is often called g*bhirah (power- ful), see 1 Kings xi. 19; xv. 18; 2 Kings x. 13; Jer. xiii. 18; xxix. 2. One effect of polygamy was to transfer alle τ απ πτε εἶδαν the wives to the mother. 98 ECCLESIASTES, II. 9, 10. every, we might render here “every kind of wife,” conf. Is. i. 1, ΓΟ. wD “every support,” where also the variation in gend., as here the variation in number, extends the application to the utmost. See, for the number of Solomon’s wives — and concubines, 1 Kings xi. 8; Cant. vi. 8. Many other significations have been given of the words, according to the various roots whence ΓΦ) has been derived, e.g. LXX., οἰνοχόον καὶ oivoysas ; So Parkhurst (see Lex. on the word M1); perhaps from the rt. 7 (unused), ἐ.φ., Chald. NT to pour out: Syr., pincernas — et propinatrices; Arab., viros ac mulieres potum preebentes; Vulg., scyphos et — urceos in ministerio ad vinum fundendum; Eng. Vers., musical instruments and that of all sorts; Luther, omnis generis organa musica; Greec. Venet., σύστημα καὶ συστήματα (concentus musici); rt. Arab. canere, modulate recitare carmen. Nearly corresponding to the translation of Gesenius, given above, is that of Aben Ezra, Rosenmiiller, and others, wiz., women, from “WY a breast; but this word when lengthened does not take daghesh, and is probably derived from a rt. ribs g, and of that of Gesenius, it may be urged (1) that Cant. vii. 7 shows that NiiJYA may refer to amorous delights; and (2) it is hardly likely that Solomon in enumerating his various pleasures would omit all allusion to these, to which he had been specially addicted. viz. IY to pour out. In favour, however, of this renderin VERSE 9. 90. not} I became great, i.e., in riches and power, conf. Gen. xxiv. 35; xxvi. 18. ‘MSDN, conf. i. 16, 7] increased, Eng. Vers.: either the verb is here used intrans., or WY riches is understood, though the first verb might be rendered adverbially (§ 142, 3), eg., “1 increased in magnificence,” μεγέθει ὑπέρβαλον, Symm. MY continued, stood firm, LXX., ἐστάθη; Vulg., perseveravit mecum (2); conf. 1.4; Ps. cil. 27; Jer. χ νι. 11; less correctly Mendlessohn, “ was an assistance to me.” The meaning, like that in verse 3, seems to be that his indulgences were guided by discretion. Verse 10. 36. TONS 7 withheld. byw is found only in Qal, Niph., and Hiphil. It means, according to Lee, “to lay up with oneself,” Gen. xxvii. 36, and hence, “to hold back from others.” Gesenius makes it a denominative, from ?¥N a side, prop., “to put by the side,” “to separate,” and followed by }®, “to take away from,” Ὁ Numb. x1. 17. ‘Hs 7 kept back, construed with }® = ab. a, here denoting the source of sensations, affections, and emotions. We have no one word which ECCLESIASTES, ITI. 11. 99 corresponds wholly to it. Soul, mind, which i) sometimes means, is not congruous here. It designates the self that feels and enjoys. (M. Stuart.) Render next clause, for my heart (was) joyful by reason of all my toil. Spy means his toil in procuring for himself enjoyment. maw’, verbal adj., or Qal Part. act., correspond- ing in form with the intrans. verb may (§ 50, 2). Dae. J, i. 8, by, or by reason of, before a noun denoting the source of the joy, conf. Prov. v. 18, “rejoice in the wife (MYND) of thy youth;” so ἐκ is used Rev. viii. 18, ἐκ τῶν λοιπῶν φωνῶν (by reason of the remaining voices); xvi. 10, ἐμασσῶντο τὰς γλώσσας μέρις, Tt. pon to divide. ‘?QY"?3 from (or, in consequence of) all my toil. He probably means that he got a brief enjoyment out of all his labours, but that was all, he secured no abiding good. Verse 11. 87. ‘38 N31 Then I turned, construed with 3 in the sense of towards, and meaning, “I looked at,” or “I considered.” 1= “then” (Eng. Vers.), as often in the apodosis. (§ 155, 1, a, 3rd par.) In ver. 12 PIN? is added to the verb, “1 turned myself to see.” This mode of expression is peculiar to this book: so also nyt ΞΟ, “1 turned myself in order to know,” vil. 25; and with oN) “to make despair,” ii. 20. “) dual with suff. (ὃ 88, 2.) In the next clause nivy> either marks the purpose, vz., ‘to accomplish,” or is qualified by the preceding verb, ‘had laboured in doing,” 1.6., had laboriously done (§ 142, 4, Rem. 1), conf. Gen. ii. 3; vill. 21. In the last clause Qoheleth draws a general conclusion from his own particular case; for, if such things as he had pursued could not yield solid satisfaction, no other earthly objects could. With his experience of the unsatisfying nature of earthly good might be compared that of many other highly successful and prosperous persons: ¢.g., Septimius Severus, whom fortune and merit had raised from a humble station to the first place among mankind, is recorded to have said concerning himself, Omnia fui et nihil expedit (Hist. August. p. 71). To the same purport was a memorial of the magnificent Caliph Abdalrahman, found in his closet after his death (see Gibbon’s Rome, vol. x. p. 39, 40): and the illustrious Duke of Wellington was heard to exclaim in moments of despondency, that there is nothing in this world worth living for. (Gleig’s Memoirs of.) Hence we learn that only true religion, which holds out the hope of future blessedness, can satisfy the mind. 30 ECCLESIASTES, 11. 12. VERSE 12. 88. Qoheleth, having made trial of wisdom and folly, next proceeds to contrast the one with the other, and finds that, though wisdom is vastly superior to folly, it — does not exempt a person from those ills to which all are subject, vers. 12-16. He - uses the term wisdom in the sense of sagacity, skill, and prudence, conf.i. 13. Jat the beginning of the clause means Then, as often where a new subject is adverted to, like the particle καὶ before éyévero, Mark 11. 23; Luke v. 12. ΠΥΡῚ mibdiny and madness and folly (Eng. Vers.). These nouns, like the preceding M2, are — governed by Mi", like as in i. 17 FYI is repeated before them. Hitzig and — M. Stuart render, ‘Then I turned to contemplate wisdom, even madness and folly,” 1.6... wisdom which proved in its result, or as regards its power of conferring solid and abiding happiness, to be no better than madness and folly: but this inter- pretation does not accord with vers. 13, 14, where wisdom and folly are brought into contrast. The remainder of the verse, according to our Eng. Vers., runs thus, ‘‘ for what (can) the man (do) that cometh after the king? even that which hath been already done.” Here after DIN must be understood MWY, as clearly in Mal. ii. 15: also the same verb is implied before WWN7MN “ [he shall do] that which,” ete. WY is used with an indef. nom. (ὃ 137, 8, ὁ), conf. δέξωνται ὑμᾶς; “they may receive you” for “you may be received,” Luke xvi. 9. 7 receives a rel. sense from WN (§ 123). Doubtless Hitzig’s pointing, WWY the doing of him, 2.e., What he did, would here be better, for 7 as a neuter is not often used. The Qal inf. constr. of MWY sometimes has the ending 7 instead of ἢ, see Gen. 1. 20; Prov. xxi. 3; Ps. ci. 3 (where it governs a genitive); Ex. xviii. 18, where the same form with a pron. occurs, as Hitzig here proposes. Some (as Knobel, Hitzie, and Bp. Wordsworth) think that by “the man who comes after the king” is meant Rehoboam; better others (as Poole), “he that succeeds me (the king) in this inquiry.” The passage seems to be an answer to an implied objection, viz., that Solomon’s own experience was not sufficient to determine the matter in question; hence he expresses his conviction that no one could repeat the experiment to more advantage than he had made it: whether learning, wisdom, pleasure, magnificence, riches, or any other object, were proposed, none could do more than repeat what he himself, the most renowned and prosperous king of Israel, had already done. There are other readings and explanations of the passage (see respectively Walton’s Polyglott and Poole’s Synop.), but, according to the received text, the translation of the Eng. Vers., given above, which is adopted by Dathe, Reynolds, ECCLESIASTES, II. 13-15. 21 Holden, Bp. Patrick, and others, is perhaps the best, as most in keeping with the context. VeRSE 13. 89, WY that there is, conf. the use of Y, i. 17. jm, conf. i. 8, here it means preeminence or excellence, and is followed by }, an excellence above; so ἐκ in Homer, I]. iv. 96; xviii. 431. TNS for INS. (§ 24, 1, ὁ, 2nd par.) The art. before WN and JW marking a specific object (ὃ 109, 3, Rem. i. a), need not be expressed in English. Qoheleth here intimates that in its nature wisdom far excels folly, a truth which is illustrated in the first part of ver. 14. VERSE 14. 40. DM], put first and absol. for emphasis, and then represented in its proper place by a pronoun (ὃ 145, 2); the art. pointed with - before M (ὃ 35, 2, B. b). The meaning of the clause is that the wise man is circumspect, both guarding against danger, and foreseeing advantages, but the fool, not using the light of his understanding, is continually acting imprudently, and falling into mischief. HY yet 1 know; the perf. for the abstract pres., as in Latin novi, memini, odi; Greek, οἶδα, μέμνημαι (§ 126, ὃ, a). DA with the following pron. is emphatic, even I. MpS (LAX. συνάντημα), the usual meaning of this word is occurrence, fortuitous event, as in 1 Sam. vi. 9; Ruth ii. 38; rt. TP to meet, and hence, to happen, to befall; but in the five places where it is used in this book, viz., here and in verse 15; 111. 19; ix. 2, 3, it is perhaps = destiny or lot; so M. Stuart; Germ. Schicksal (Knobel, Hitzig), sors (Heiligstedt). The Vulg. freely translates by interitus. Blind fate or chance is not meant, for such a notion is nowhere enter- tained by Qoheleth, and is quite at variance with his view of the supremacy and active agency of the Divine Providence. nbs all (i.e, both) of them; the tone long o changed into Qibbuts on account of the suff. (§ 9, 10, 3). a which generally refers to many, is here used of two only, but those two may be regarded as each representing a class, conf. Prov. xxii. 2, “ The rich and poor (ἢ) YWY) meet together, the Lord is the maker of them all” [i.e., of both classes]. The meaning here seems to be that all, both wise and foolish, have -acommon lot in being exposed to calamity and death; conf. ix. 1-3, 11; Ps. xlix. 10. Verse 15. 41. *37p" "INDI also (as to) me, it will happen (to) me. ‘38 is put absol., as Dan, ver. 14, and is very emphatic, conf. Gen. ix. 9; xxiv. 27; Ex. xiv.17. The 32 ECCLESIASTES, II. 16. suff. to the verb, though prop. always the accus., yet sometimes, as here, is used for the dat. (§ 121, 4). Ἔν) why, expresses here impatience. TS is changed into JS by Houbigant, and, on the authority of some MSS., is omitted by V. de Palm and Spohn; Knobel takes it as a particle of past time, “ why did I formerly become so wise?” Holden renders it “ therefore,” in which sense it is taken by Gesenius, | Ps. xl. 8; Jer. xxii. 15; Ewald, “why then have I been wiser?” 7.¢., if things are so; Ewald’s Gram. § 447 (a.p. 1835). I apprehend it is here a particle of time | referring to the period at which Qoheleth is speaking, why then have I become (or, | am I) wise? ΠΡ more, viz., than others, an adverb derived from “A¥', Qal Part. — of IN? “to be redundant.” ΠΩΣ) that also this, viz., the being wiser than | others.“ VERSE 16. _ 42, For the conclusion drawn at the end of ver. 15 another reason is here given, viz., that the wise man after death is, like the fool, speedily forgotten. D3M? {i131 ’ conf. i. 11. OY with, LXX., μετά, or like, equally with; Vulg., similiter ut; conf. | vi. 11; Job ix. 26; xl. 15; Ps: Ixxili. 95... ΒΞ since long ago, a! ward™ compounded of 3, δ), and 723. 23 is used illatively, as in Gen. vi. 8. The Eng. | Vers. renders ἼΣΟΣ seeing that which now is; and 123 may, according to Durell (Crit, remarks in loc.), denote time present as well as past; it is, however, © generally used of the past. D’NAN DY in the days that come,’ accus. of time Ὁ 18.,:2}. pag every thing, as in 1. 2, LXX., τὰ πάντα; Syr., omnia, or rather, | every person, as in Gen. xvi. 12. Rosenmiiller renders “ uterque,” “both of | them,” conf. ver. 14. MDW will have been forgotten, Niph. perf. used here as a -futurum exactum (ὃ 126, ὅ, 6); (-) in the last syll. changed to (") by Zageph- | qaton, see marginal note: Hitzig, however, takes it here as a participle, to denote a continuous state. ἭΝ how, an apoc. form of ΤΠ δὲ part. interrog. for TI'S (¢ 24, 2, b), compounded of "δὲ, and 7D how or alas. It is here an interjection of grief and astonishment, as in Ps. Ixxii. 19; Is. xiv. 4. Render, And how dieth the wise man like the fool! 1.6... alas! that there should be the same destiny to both! conf. Ps, | xlix. 10. “ He seeth that wise men die, likewise the fool and the brutish person | 37) a «The meaning, ment of the world; his aim is to exhibit the vanity of human efforts, and human possessions. The word ‘ for,’ which follows, shows that it is Wisdom, which he considers to be vanity.” bIn Is. xxvii. 6 O83 is used alone, e.g., IP¥! VW! D830“ In coming days Jacob shall take root,”’ says Hengstenberg, “found by Elster in these words, ez., ‘this arrangement — of life itself, according to which the wise man experiences the same fortune as the fool, is charac- | terized as vanity,’ does not suit the connection. Koheleth has no wish to blame the Divine govern- | ECCLESIASTES, I. 17-19. 33 4 perish.” Hor. Carm. i. 28, 15, Sed omnes una manet nox, et calcanda semel via Teti. Death levels all human distinctions, but those who are wise for the next life (ie, the righteous) form a great contrast to the foolish (7.¢., the wicked): see, ¢.9., Ps. exii. 6, “The righteous shall be im everlasting remembrance ;” Prov. x. 7, τ The memory of the just 18 blessed, but the name of the wicked shall rot;” Prov. xiv. 32, “The wicked is driven away in his wickedness, but the righteous hath hope in his death.” ᾿ - VERSE 17. 48, ΝΣ) Then I hated. Qoheleth here represents himself as almost driven to despair, especially when he thought that the fruit of all his toils might be inherited by one who might make a foolish use of it, vers. 18-23. Like instances of impatience we have in Moses (Numb. xi. 15), Elyjah (1 Kings xix. 4), Job (Job vii. 15, 16), Jeremiah (Jer. xx. 14-18), Jonah (Jon. iv. 8, 8). The verb ‘Si, however, does not always imply hatred in the fullest sense, but means “to be indifferent to,” “regardless of,” conf. Gen. xxix. 31; hence here the Vulg. renders “teduit me vite mex;” and Luther, “itaque perteesum est me vite.” .So in the “Gk. Test., μισέω is sometimes used comparatively rather than absol.; 6.0.5. in Luke “xiv. 26; John xii. 25. 2) YT 110. evil upon me, 1.6.) grievous, or burdensome to me; conf. the meaning of 0 ini. 13. The “ work which is done under the sun” ‘refers not to the works of God, but to the doings of men, as in 1. 13, 14. Verse 18. 44, ΡΝ my toil, 1.6.) by meton. the fruit of my toil, since that only could be left ‘to another; so in Ps. Ixxviii. 46, “ He gave their labour,” 1.6.5 the produce of their ‘labour, “unto the caterpillar:” conf. the use of ys, Ezek. xxiii. 29. 229 a verbal adj. or Part., from 72¥, used with the pers. pron. for the finite verb, conf. 11. 22; iv. 8; ix. 9; here in the past tense, but implying continuance, which I had toiled. : TINY because I must leave it, Hiph. imperf. of M2 to rest; the Hiph. conjugation of this verb has two forms, ΓΝ and 137 (ὃ 72, iv., Rem. 9); suff. with 3 demonst. (ὃ 58, 4). ‘IMS in pause for “WAS after me. With the sentiment conf. Ps. xlix. 10 [11 Heb.], “wise men die... and leave their wealth to others.” | Verse 19. 45, Qoheleth mentions another aggravation, viz., that his successor might prove a foolish person. O37}, the interrogative particle, like the art. in ver. 14, is pointed with « before a guttural (§ 100, 4, 4). IN or (ἢ 104, 2); usually in a disjunctive question (utrum . . . an) BS occurs before the 2nd clause, but sometimes 4 : | 84 ECCLESIASTES, II. 20, 21. IN, as here, and in Job xvi. 3 (as in Ger. and Eng.) (ὃ 153, 2, 3rd_par.). bop a fool, conf. vii. 17; x. 14; some” think that Rehoboam is alluded to. The} before Ὁ has the force of and yet (§ 155, 1, ὁ), as often in adversative sentences (Gesen. Lev. (2) p. 235), conf. Matt. x. 29; οὐχὶ δύο στρουθία... καὶ (and yet) κι τ λ. Gesenius and Knobel call 07Y% a word of the later Hebrew, but we meet with it (in Hiphil) in Ps. exix. 133,’ and with O°), which is kindred to it, in Gen. xlii. 6; here followed by 3 in the sense of “over.” (Gesen. Lea. (B) (5) p. 98.) 46. ΡΝ produce of my labour, conf. ver. 18. ΟΥ̓ the two verbs, which follow, | the latter qualifies the former, 7.6.5) may be rendered as an adverb, 1 have saga ciously laboured, i.e., 1 have acquired by my labour and sagacity (§ 142, 3). | VeERSE 20. 47. "δὰ ‘MN2D) Then 1 turned, 13D here means to turn from one occupation or thing to another, sich wenden etwas zu thun (Hitzig), conf. vii. 25; 1 Sam. xxii. 17, 18: Knobel indeed says that it is = 138, but this latter, and also TW, is used. in this book of turning to behold; e.g., in ver. 12; iv. 1, 7; ix. 11. | 48. Bind to cause to despair, Piel inf. with 5; the δὲ being incapable of daghesh, | a compensation is made by changing the preceding vowel to its corresponding perfect one, WX for WN’ (§ 22,1). This is one of the few instances in which Piel has a causative signification (ὃ 52, 2, ὁ with § 53, 2). Parkhurst (Zez.) renders it, “‘to cause to renounce;” LXX., ἀποτάξασθαι; Vulg., renunciavit; but the verb — never has that meaning. In all the other places where it occurs it means “to despair,” “to be hopeless,” viz., in 1 Sam. xxvii. 1;° Is. lvi. 10; Jer. ii. 255) xviii. 12; Job vi. 26; and it has the same meaning in Arabic (Golius et Willmet | Lex. Arab.), and in Rabbinical writings (Buxtorf’s Lew. Chald. Talm. et Rab.), conf. Holden’s crit. note in loc. °D? my heart, as in ver. 10. oY concerning, conf, 1. 13; vil. 10. ‘In Spyn, Munakh occupies the place of Methegh; see Lee’s Heb. Gram., Art. 131, conf. BY, iv. 15. VERSE 21. 49. Qoheleth gives in this verse another reason for his despair, viz., the thought that what he had with such pains and success acquired would come into the- possession of one who had made no effort to acquire it. Render Ist clause, or i @ 1}.g., Mendlessohn, Knobel, Bp. Wordsworth. b Ascribed by Theodoret, Bps. Patrick, Horne, and others, to David. ο 13119 WNI2 “ will become hopeless of me” (Lee’s Heb. Lex.); “ shall despair of me” (Eng. Vers.). J ECCLESIASTES, 11. 22. 35 ‘there is a man, whose toil [is conducted] sagactously, intelligently, and prosperously. Either he here speaks of himself in the 3rd pers. (conf. 2 Cor. xii. 2), or is referring to what he had observed with regard to others, and which might happen also to himself. ΖΞ, n. m. intens., has been variously rendered, ¢.9., ἀνδρία, LXX.; “equity,” Eng. Vers.; “ability” (Germ. Tiichtigkeit) Hitzig; “ dexterity” ΙΝ. Stuart; but, perhaps, correctly by Spohn, Bauer, Gesenius, Roserimiiller, Knobel, success, or prosperity, like the corresponding word in Syriac; so in Ἵν. 4, but in v. 10, “emolument,” “ profit.” The noun occurs in these places only, but the verb "3, in the sense of “to prosper,” is used in xi. 6, and (in Hiphil) ‘to make to prosper,” x. 10: also from the same rt. ἽΣΞ is derived MWS, prosperity (Gesen. Lew.), Ps. xviii. 7. The 2 before this and the two preceding nouns gives them the force of adverbs (Gesen. Lex. c, p. 98). UR must he give (1.6.5) leave) it; the suff. refers to Spy, viz., the fruit of his labour, conf. ver. 18. YP; Π (for) his portion ; the suff. ‘refers to the 2nd DTS; thus {Nj 15 construed with two accus., as in Ps. ii. 8; xviii. 41. Bauer and Aben Ezra resolve 13353. into b 3", and refer the suff. in ‘pon to the 1st DIN, but, since we have pax at the beginning of the clause, the construction is thus rendered harsh by two datives; moreover, a verbal suff. far less often denotes a dat. than an accus. (§ 121, 4). MM this, 1.6.7 the circumstance just mentioned, that men often toil only for their heirs. 2) great (Eng. Vers.), fem. of 35, and agreeing with MY9. More usually 3 refers to number, and might be here rendered, “ widely extensive.” VERSE 22. 50. ‘3 For, corroborating the assertion at the end of ver. 21. MJT what is there? = Vit MD, i. ὃ. TIN as, Part. m. s. of MJ, prop. ‘““to breathe,” and hence, “to be,” 1.4.5) 7, but an older form and primitive (Gesenius). In Arameean this form of the verb is the most in use for the verb substantive, but in Hebrew 15 peculiar to the poets and the more recent writers (Gesen. Lex. p. 219); we find, however, the imper. ΓΝ in Gen. xxvii. 29; Job XxXxvii. 6; and ‘WJ in Is. xvi. 4. pis), conf. i. 3. 5 in (M. Stuart), or through (durch, Knobel), not “out of” (ex), as Geier, Spohn, Schmidt. ia? WN the striving of lis heart. (Gesen. Lew.) The first word (see i. 17) is here intensive. NINY which he; the marg. note shows that some copies read δ), which is a shorter form, and so in ui. 18 we have pm’; generally, however, before a guttural the form is δ᾽ (ὃ 36). Spy, conf. ii. 18. The question in this verse is a strong way of expressing the negative; e.g., what is there? i.e., there is nothing; conf. 1. 9. τι. OF VERSE 23. 51. *3, Poole (Annot.) would render it “although,” as if intended to aggravate the evil mentioned in the former verse, ‘although he took great and unwearied — pains all his days, yet after death he hath no more benefit by it than another man hath.” Ewald and Hitzig take it in the sense of “Truly,” Germ. Ja; but the Eng. Vers., “ For,” seems quite appropriate, as giving a reason for the denial in the foregoing verse. ‘It is, in one aspect (says M. Stuart), a new sugges- tion. The question might be asked whether men might not enjoy themselves in their labour and their efforts: to which question this verse seems an answer; all his days are sorrows, i.e., sorrowful, and vexation, or, harassing, his employ- ment, i.e., instead of comfort and ease, his efforts have been sources of suffering and vexation. His solicitude will not even let him sleep at night. His mind is disquieted with plans and disappointments.” ΒΝ ΣΙ. and DY2 (i. 18) are here used as adjectives (§ 106, 1, Rem. 1, 2nd par.), and, as Knobel remarks, are more emphatic than simple adjectives, conf. x. 12; Ps. v. 9 [10 Heb.]. 103) his employment, see i. 18. Render the next clause, even by night his heart doth not rest. 3%, lit. to lie down, and hence, to rest, here in the past tense including the notion of the present, conf. 1. 12. Since employment of some kind or other is essential to man’s happiness (labor ipse voluptas), Qoheleth must be regarded as having special reference here to a bustling life, engaged in by reason of ambition or avarice, or with erroneous expectations of finding solid and lasting happiness in worldly concerns. (M. Stuart.) VERSE 24. 52. From his painful experience Qoheleth comes to the conclusion that there is nothing more advisable than to submit to the arrangements of God’s Providence, and calmly to enjoy whatever God gives (ver. 24-26). The first clause may be ~ rendered, there is no good in (with respect to) the man who eats and drinks, and makes his soul see good, i.e., the enjoyment which a man has of earthly good is not the result of his own efforts, but (as Qoheleth goes on to say) the gift of God. So Jun. and Trem., Geier, Desvceux, and others. The Eng. Vers., however, seems to me to express the Hebrew correctly, viz., There is nothing better for a man than that he should eat and drink, etc., where 2 must be supplied after 20, conf. iii. 22, better than that (WWND IW) he should rejoice, where the imperfect, as here, is used as a subjunc. (ὃ 127, 3, a). The Vulg., Nonne melius est comedere et bibere, et ostendere, etc., is less suitable, and would require 36 ECCLESIASTES, 11. 23, 24. | 7 | j ECCLESIASTES, IL. 25. 27 xn rather than δ. Nearly corresponding to Eng. Vers. is the Syr., Chald., ‘and Arab., There is no good for a man save that he should eat and drink, οἷο. where DX 5 must be supplied, but though these particles are followed by an infin. with τ iii. 12; viii. 15, the construction ἽΝ ΩΝ 3. would not be Hebraic, nor would the ellipsis of BN 3 be so likely as that of ὃ, which might have been easily dropped in transcribing, by reason of the B with which the preceding word terminates. 3 in OUN2 means for (in respect to), as in iii. 12, DB “for them,” and marx: 17 “ for (on account of) strength and not for drunkenness;” it thus frequently has the meaning of 7 and is = the eis of the New Testament. SN’ with a conjunc. accent having 4, not é, in the last syll., but with a distinctive accent written SON), vy. 16; see § 68, 1, and conf. 1. 10. mv and should drink, \ consec. (ᾧ 126, 6). The expression “to eat and drink” here means “to enjoy life,” das Leben geniessen (Knobel). It is used in Scripture in reference to joyful occasions, 1 Kings iv. 20, joy in God, Neh. viii. 10-12, and to describe the opposite of a rapacious, covetous spirit and conduct, Jer. xxii. 15. (Fairbairn’s Jmper. Dict.) ONT) should make to see, 1.6. to enjoy, ii. 1; the characteristic 1 in Hiphil takes (+) instead of (-) because of 1 (ὃ 22, 2, Rem. 2). ‘WI his soul, used as a periphrasis for the reflexive pron. “ self,” for which the Hebrews have no proper form, conf. Gen. xvii. 14; xix. 19; Job ix. 21; so in Arabic and Sanscrit, conf. ψυχή, Acts ii. 43; i. 23; vu. 14; Rom. xiii. 1. =) fom. and neut. as in ii. 3. NM dt is, written anciently NV. (§ 32, 6, 2nd par.) The meaning appears to be that, since there is such vanity in human works and pursuits, there is nothing better for a man (as regards the things of the present life) than calmly and thankfully to enjoy what he has, without that travail and anxiety which harass the sinner, ver. 26. So Cor. a Lapide, Poole, Desveeux, Scott, and most modern commentators. This interpretation also accords with what is said iii. 12, 13,22; v.18; viii. 15. That Qoheleth does not speak in the Epicurean sense is obvious from the close of the verse, where the enjoyment he here mentions is called “ God’s gift,” as in iil. 18; v.18. Other passages also of the book imply a condemnation of sensualism, ¢.g., vil. 2; x. 16, 17; xi. 9. ᾿ VERSE 25. 58, bow 9 Who can eat? imperf. used as a potential (S127,.33-d): bow is here put for enjoyment generally, so in v. 18 (19 Eng. Vers.); Job xxi. 25; conf. Cic. Fin. 5, 20, “ vesct voluptatibus.” YIM can hasten (Eng. Vers.), imperf. of YAN to « See DIND, vi. 12; viii. 15, for this signification of 5, ks 88 ECCLESIASTES, 11. 26. make haste, τ under the preformative ’ before a monosyllable (ᾧ 72, 3). Gesenius (Lex. p. 267) says it is here used of the passions of the mind, pleasures, and desires; “who makes haste?” 7.¢., enjoys the pleasures of life, shows prompt alacrity in their enjoyment. So Knobel, Heiligstedt, and others. The LXX., Syr., and Arab. appear to have read MAL” “can drink.” ΞΘ YAN besides me, or more than I (Eng. Vers.). 7 “besides,” “except,” LXX. παρέξ, is not elsewhere used in Scripture with {, but often, says Knobel, in the Talmud and Rabbinical writings. According to this reading Qoheleth seems to appeal to his own case as authorising his statement in ver. 24, viz., that the comfortable enjoyment of earthly good is the gift of God: ‘‘ Who can hasten (after earthly enjoyment) more than I have done (sce ver. 3-11) yet I found no true satisfaction in it, for (as he goes on to say, ver. 26) such satisfaction is given by God to those only who are good in His sight.” A better reading, however, is that of the LXX., Syr., Arab., and Jerome, and which is adopted by Ewald, Heiligstedt, Hitzig, and M. Stuart, viz., WI TIN without Him, 2.e., God, His permission and blessing. VERSE 26. 64. ΣῈ OY who ts good [or well pleasing] in His sight. ΔΘ is here trans- lated by Knobel and Hitzig wohlgefallig, 1.6... well-pleasing, conf. Neh. ii. 5; 1 Sam. xxix. 6. Render the next clause, but to the sinner He hath given the task of gathering and heaping up that it may be given to him who is good in the sight of God. xpind, Qal Part. (with art. in prep.) used as a noun (§ 135, 1, 2), conf. ὁ κλέπτων; Eph. iv, 28. SOM means lit. to miss the mark, and hence by meton. to sin, conf. ἁμαρτάνω : here the participle, as opposed to 258, implies one who is displeasing to God, 135? being understood after it. (Hitzig.) 3, Qal Inf. constr.; see i. 8. nnd for the giving. Mh by assimilation (§ 19, 2, ὁ, 2nd par.), for NA inf. constr. of 103 (ὃ 66, Rem. 8). There is a like statement concerning a sinner’s wealth in Job: xxvii. 16, 17; Prov. xiii. 22; xxviii. 8; see the case of Nabal, 1 Sam. xxv. 39-42; and of Haman, Esth. viii. 1. At the close of the verse the words this also is vanity, etc., are generally supposed to refer to the amassing of treasure by a sinner, which he will not be permitted himself to enjoy, but which will eventually fall to the righteous. Perhaps, however, as M. Stuart after Hitzig remarks, the reference is to ver. 24, and Qoheleth may mean that even the enjoyment, which he there grants a man may have, and which is God’s gift, is imperfect. It is vanity, not entirely, but in comparison with happiness in the highest sense of the term. j ECCLESIASTES, ITI. 1. 39 CHAPTER. IIT. Allusion was made, ii. 24-26, to God’s overruling Providence, and here in ver. 1-15 the subject is enlarged upon. All the events and conditions of human life are under the Divine control, a consideration which shows the vanity of human efforts after happiness apart from God, and teaches a calm and cheerful dependence on His Providence and submission to His will. Most commentators agree in regarding ver. 1-8 as having reference to the counsels and designs of God," who, though He does not interfere with man’s free-will or agency, yet assigns to all persons a season for all that He has appointed for them, which they cannot control or alter. VERSE 1. 60. bab to every thing; the art. involved in the preposition expresses totality, all events, and all the actions and efforts of men. JI, n. m. (ὃ 93, Parad. vii. 4) a time, espec. a stated, appointed time (Gesen. and Parkh. Lews.), “tempus definiendo determinatum” (Simonis Are. Yorm.), answering to ἽΝ. (Gesen Lez. (1) (ὁ) p. 457), used only here and in Neh. ii. 6; Esth. ix. 27, 31, but frequently in Chaldee and the Targums (Knobel), though also common to Arab., A’th., Melit. (Dr. Pusey, Lect. on Daniel, p. 329), rt. Jt, not used in Qal, kindred to DAT to appoint; thus Bes BN, Ezra x. 14; Neh. x. 35, mean “times appointed or stated.” (Gesen.) MY a time, or season, τι. defect. c. gend. (Parad. vii. 2), contrac. from NY from MWY to pass over, to go on (Gram. § 85, vi. 4, 2nd par.); or from “mY presto fuit (Simonis Arc. Morm.). According to Gesenius FY and jt both mean “time having a limit” (see Lex. p. 247 and 661), and the meaning of the verse is, that every thing has its stated or limited time, 7.6., all things are frail and fleeting; conf. Vulg. “ Omnia tempus habent, et suis spatus transeunt universa sub celo:” so Bp. Wordsworth, who thinks that earthly things are here contrasted with the eternity of God: but though NY, like καιρός, by which the LXX. renders it throughout this book, doubtless implies a limit, yet it means specially, fitting time, opportune season, or time (Moses Stuart); Chald. Paraph. opportunitas; so here, and in iii. 11, 17; viii. 6; ix. 12; x. 17; also, there does not seem any contrast intended between it and the eternity of God. 5M thing, prop. will, desire, delight, and hence by meton. thing, as proceeding from the will, LXX. a The first half of ver. 2 seems to indicate this, the time of our birth and death being certainly regulated by Divine appointment. 40 ECCLESIASTES, IIT. 2. πρᾶγμα; and so in ver. 17; v. 7; viii. 6; but θέλημα pleasure, delight, v. 8; xii. 1,10. In the sense of πρῶγμα Knobel terms it a word of the later Hebrew, but we meet with it in Job xxi. 21; xxii. 3; Prov. xxxi. 13; Is. liii. 10. See Gesen. Lex. on the word ὙΠ (4), where the first and two last of these references are quoted as examples of this meaning. The Vulg. renders Job xxi. 21, guid enim ad eum pertinet de domo sua, = que est res ejus. VERSE 2. 56. The particulars enumerated, ver. 2-8, are illustrations of the general assertion in ver. 1. M72? to bear, lit. for bearing, the inf. with being used | as a gerund (§ 45, 8); Eng. Vers. “to be born,” which in Heb. would be ἈΠ | rightly LXX., τοῦ τεκεῖν. 2 for 5 before the tone syll. (δ 102, 2, δ), conf. i. 7. N72 construc. form of ΠῚ inf. f. of ἼΣΗ The time of our birth depends on the will of God, who, therefore, is frequently spoken of in Scripture as the author of our being, Job xxxili. 4; Is. xlii. 5; Acts xvii. 25. MY inf. constr.; death is God’s appointment, Gen. iii. 19; Job xiv. 5, 6; Heb. ix. 27; even though, as in Hezekiah’s case (Is. xxxviii. 1-5), He may grant a reprieve, yet no change is made as to the predetermined time, which, as well as the time of our birth, must doubtless be the most fitting time, because the appointment of an in- finitely wise God. nytab to plant, 5 before the tone syll., as in the preceding hemistich: FAYY inf. constr., the guttural Y having - for - (ὃ 66, 1), from YQ3, conf. il. 4. WPY? to pluck up; 5 with - before a guttural having compos. sheva (ὃ 28, 2). God has assigned to men seasons in which to plant, and sow, and reap, Gen. viii. 22, and what birth and death are to the human race, planting and plucking up are to trees, ete. Some (9... Scott, Bp. Wordsworth) give also a metaph. sense to planting and plucking up, as in Jer. xxiv. 6; xly. \ ὲ ! 4, 1.6., God at one time establishes nations, families, and churches, and at another — time removes them. But as the former hemistich is restricted to the lit. sense, so probably should be the latter. It is not unlikely that Solomon. in some of these examples (1-8) may have had his own works (ch. ii.) in view. PY is termed by Knobel a Chaldee word, but it occurs in Niphal, Zeph. ii. 4. In Qal it is found here only, in the infinitive. “ Heiligstedt, indeed, renders “ to be born,” as opposed to Ni, but 15) in the Inf., says Hengstenberg, occurs no fewer than 24 times, and always means “ to bear” never “to be born:” see, e.g., Gen. xxv. 24; Is. xxvi. 17, conf. Luke i. 57, ὃ χρόνος τοῦ τεκεῖν αὐτήν: NT? NY, Gen. xxxviii. 27; Job xxxix. 2. The Infin., however, may be here rendered as a: noun, e.g., “ἃ time of birth,” meaning parturition by the mother, Ψ as ECCLESIASTES, III. 3-5. 41 VERSE ὃ. ; ΟΥ. sind to kill, conf. the old Latin “ haruga,” a sacrifice. Death by violence or accident is meant, but in ver. 2 natural death. God himself has a time to kill, when His judgments are abroad in the earth; and He appoints to man a fitting time when justice demands the death of offenders: accidental death also cannot occtr apart from God’s permissive Providence, Ex. xxi. 18. sip lit. to sew together, and hence, to heal. God has a time to heal, when He restores the sick or wounded to health. Man may be the instrument in doing so, but the effect must be traced up to God’s overruling Providence; and hence the prerogative of killing and healing is frequently ascribed to God, see Deut. xxxii. 39; 1 Sam. ii. 6; 2 Kings v. 7. In the next hemistich yb? to break down, and mid to build up are in reference to edifices, what killing and healing are to per- sons. There is a season for men to build, repair, pull down, and erect houses anew. VERSE 4. 58. A time to weep, and a time to laugh may refer to private sorrow and pleasure, and a time to mourn and a time to dance to public grief and joy; or the latter hemistich may be only a repetition of the former with increased emphasis. TIED means lit. to beat the breast as a sign of grief, LXX. κόψασθαι, Vulg. plangere, and is used of mourning for the dead,“ Gen. xxi. 2; 1 Sam. xxv. 1; xxviii. 3; the 5 is omitted before it and the following inf., for the sake of variety in the con- struction. Instead of TPT we should have expected MSY, but the former term may be used on account of its likeness in sound to NED; or, if the reference is here, as Cor. a Lapid. thinks, to public joy, such joy was often outwardly expressed by dancing; see, ¢.g., Ex. xv. 20; 1 Sam. xvili. 6; 2 Sam. vi. 14,16. God, by His Providence, calls us sometimes to weeping and mourning, and at such times to laugh and dance would be absurd and sinful, Is. xxii, 12,18; Ezek. xxi. 10 [15 Heb.]; on the other hand, He gives us many occasions for joy and gladness. David in Ps. xxx. 11 [12] expressly ascribes his transition from grief to joy to the interposition of God, ‘‘ Thou hast turned my mourning into dancing.” VERSE 5. | 59. A time to cast abroad stones, and a time to gather up stones. ον not used in Qal, i.g., 72Y. NIB, see ii. 8. Stones were scattered to render land unfit for cultivation (2 Kings ii. 19, 25), as they were removed when the land was restored to use (Is. v. 2). The Eng. Vers. renders ἢ", vin, here and in ver. 6, to 4 It was also a sign of grief in mourning for sin, see Joel ii. 12; Luke xviii. 13; xxiii. 48, 49 ECCLESIASTES, III. 6, 7. cast away, and so it might refer to casting out stones from a field or vineyard in order to clear the ground; and 5133? to collecting them at another time for building, making fences, repairing highways, or any other purpose. In the remainder of the verse, a time to embrace, and a time to refrain (lit. to be far off) from embracing, is generally interpreted of conjugal love, 1 Cor. vii. 3-5; Joel ii. 16, but may refer also to any indulgence, or restraint of affection, according to circumstances, in other relationships of life. P32 Piel infin.; in Qal the verb occurs three times only, viz., in the preceding half of this couplet, and in iv. 5; 2 Kings iv. 16; elsewhere in Piel only. VERSE 6. 60. A time to seek," 2.e., with the prospect of finding; Prov. x. 4, 5, “ the hand of the diligent,” etc. “IAN to lose, Piel inf. from 748 to be lost, verbs, which are intrans. in the first species of conjug. generally becoming trans. in the third. (Lee’s Heb. Gram., Art. 154, 7.) Wealth, however gotten, is often lost by speculation, prodigality, or unforeseen misfortune, Prov. xxiii. 5, “ Riches certainly make themselves wings,” etc. “iw? to keep, v.e., to lay up, and preserve what we have gotten. own ? to cast away, conf. ver. 5, as, é.g., in a storm to save one’s life, Jon.i.5; Acts xxvii. 18, 19, 388; or when the service of God may require us to sacri- fice our earthly possessions for His sake, Matt. xii. 44-46; Luke xiv. 83; Heb. x. 34. VERSE 7. 61. yp to rend ; the allusion probably is to the Eastern custom of rending the garments in token of grief, see, e.g., 2 Sam. i. 11; Job i. 20; ii. 12.’ siand to sew together, 7.e., when the grief is over, to sew again the garments which had been rent; or, as some think, to make new garments for joyful occasions, since in the Kast it is deemed essentially necessary for the solemnization of a time of rejoicing to put on new clothes. (Harmer’s Odserv. vol. 11. p. 119.) nivny to be silent. The reference probably is to silence through excessive grief, Job ii. 13; Levit. x. 3; Ps. xxxix. 9 [10]; and to times when it is becoming to hear and learn rather than to speak, Sir. xviii. 19. On the other hand, a time to speak would denote a time when the grief was past, or when it is becoming to speak. α Not, as in Eng. Vers., “a time to get.” > The same custom prevailed among other nations beside the Jews, and is frequently alluded to in the Greek and Latin Classics, see Herodotus, ili. 66; Euripides, Hecuba 556; Livy, i. 13; Virg., ned. xii. 609; Juv. x. 261, 262; but how very ancient the custom was among the Hebrews appears from the mention of it so early as in Gen. xxxvii. 34, ‘Jacob rent his clothes.”” When used as an outward token of repentance, it was not acceptable to God without genuine contrition. Joel ii. 18. ‘ ECCLESIASTES, III. 8-11. 43 VERSE 8. 62. In the first hemistich to love,” and to hate may relate to the feelings of individuals, to friendships and unions, and their dissolutions for any just causes. In the second hemistich war and peace refers to nations: Divine Providence orders the season of these as well as of other events; sometimes God sends war as a judg- ment, Ezek. xiv. 17; 2 Kings xxiv. 2; at another time he makes wars to cease, Ps. xlvi. 9 [10]. The change from infinitives to nouns may be intended to mark the close of the particulars enumerated. VERSE 9. 63. MYA, Qal Part. with art., used as a noun (ὃ 135); conf. ΠΡ a shepherd (of), Gen. iv. 2; Eph. iv. 28, ὁ κλέπτων the thief. Render, What is the advantage of the doer? The connection with what precedes is, Since things are ordered thus unalterably by God, of what advantage is man’s toil? The question, like that im ii. 22, seems to be asked under the influence of disappointed feeling (for Qoheleth depicts in this book, see Introd., the various thoughts and feelings through which he had passed in his search after happiness), and is = to saying, “there is no advantage,” yet this is true in reference only to all earnest strivings apart from God, His help and blessing, but to efforts to do God’s will in dependence on His Wisdom and Goodness, great encouragement is afforded by the consideration of an overruling Providence. From what follows (ver. 10-15) we gather that man’s duty is to submit cheerfully to the Divine arrangements, to enjoy thankfully present blessings, and reverently to confide in God, instead of complaining of His ᾿ς doings. VersE 10. 64. ‘MNT have considered, conf. i. 14, and for }!3¥ and misyd see 1. 18. All the pursuits, trials, and afflictions of men are subject to the Divine arrangements. Verse 11. 65. 5m all things, viz., which God Himself does by His Providence, or permits to be done by men. MWY hath made, and continues always to make or to do (§ 126, 8, δ). Some? render, “hath ordained or appointed,” conf. 1 Kings xii. 31; 15. xxxvii. 26. The nominative D'T7S is understood, and must be supplied from the preceding verse. ΓΒ) beautiful, verb. adj. of the form TPB (§ 84, 2); “ Quiescentia a The native power of the verb 208, according to Gesenius, is “‘to breathe after,” and hence “to long,” “to love,” conf. 239, Ezek. xxiii. 5. ὃ .g., Preston here and in ver. 14. 44 ECCLESIASTES, ITI. 11. tertid radicali 1 pro (~) habent (+), sed in regimine redit (-)” (Simonis Are. Form. p- 35, note a); rt. 73’ to shine. The conjunctive accent (9) shows that the word is to be taken in connexion with the following SAYA in its season. The meaning is that all the arrangements of God’s Providence are right, though men may not see them to be so. If not beautiful in themselves, yet in their connection, dependence, and results they are rendered orderly and becoming. Even evil is thus overruled — by God, and made to work out His purposes; see for illustrations the histories of Joseph and Esther. poya-ny. The meaning is disputed. In the six other places where the word occurs in this book it signifies a period of time, the beginning or end of which is uncertain or undefined; see i. 4, 10; ii. 16; i. 14; ix. 6; xii. 5. Hence the passage has been rendered, He hath put eternity in their heart (1.¢., has endued men with an immortal soul, and a desire after futurity); so Déderl., Bauer, Rosenmiiller, Michaelis, and others. In the Chaldee and Rabbinical writings, however, ΡΝ is often used to signify ‘“‘ world,” and it is so rendered here by the Vulg., Syr., Eng. Vers., Luther, Le Clerc, Gesenius, Ewald, Heiligstedt, and others: the term employed by the LXX. and Aquila, is αἰών, seculum “ (Walton’s Polyg.), and may be translated “ world” (1.6., this present life), as often in the New Testament (see, ¢.g., Luke xvi. 8; xx. 84): conf. 17 duration or time of life, Ps. xxxix. 5 [6]; lxxxix. 47 [48], but world, Ps. xvii. 14; xlix. 1 [2] (see Gesen. Lex. on the word 77M). It is indeed said by Aben Ezra, Desveeux, Heng- stenberg, and Bp. Wordsworth that pbsy always signifies in the Old Testament duration of time, or eternity, yet, on the other hand, in Ps. lxvi. 7, Dow j is rendered by the Chald. Paraph., Calvin, Hammond, and others, world, and though the render- ing “ for ever,” asin the Eng. Vers., may be there preferable, yet here the employment of the term in the objective case, with an art. and “MS, distinguish it from its usage elsewhere in the Old Testament, and may perhaps warrant us in regarding it as— an ἅπαξ λεγόμ. (See note on this passage in Preston’s Lecles.)’ Next, what « The same rendering is given by Walton‘to the word employed in the Arab. Vers. » He says, ‘‘It has been objected unfairly that the word pow is not elsewhere used in Scripture except to express a long period of time, definite or indefinite, and that therefore it cannot have a different sense here. This is true with regard to the use of the word poly, but it is also true that this is the only passage in which we find this word in the singular number used absolutely, and with the definite article 1. Everywhere else it is either in a state of construction with another noun, as OD? na ἐς δῇ everlasting covenant,” or it is united with a preposition, as Ὡς Y2; or it is used adverbially, as in the phrase WY) D2'Y, as also sometimes without ἽΝ), but I believe this is the only passage where ppp is used absolutely, and with 4, either in the subjective or objective case, throughout the Old Testament, so that there is no evidence that when so used it ever bore the sense of eternal or even definite time.” ECCLESIASTES, III. 11. 45 is the meaning to be here attached to the term “world?” Preston, after the ᾿ Rabbinic commentators, understands by it the love of the world, or of this present life: also Gesenius, De Wette, and Knobel make the term = “ worldly-mindedness” (Weltsinn), or “desire after the world ;” He hath set the love of worldly things in ther heart; but an objection to this meaning is that it seems to impute to God what arises only from the corruption of human nature (1 John ii. 16). Better (Poole), He hath set the world in their mind, 1.6., hath made men capable of observing all events and dispensations of His Providence in the world, where 4? means “mind,” as in 1. 13, and the suffix BF refers to the sons of men, ver. 10; conf. Heiligstedt, etiam mundum dedit in cor eorum, 1.6., facultatem res mundanas cognoscendi animo eorum (sc. hominum) dedit: and Lord Bacon (understanding by “the world” the works of nature) thinks that Solomon here intimates that God has framed the mind of man as a mirror, capable of the image of the whole world, and desirous of receiving it, but unable from the impediments to learning. (Advancement of Learning, Book 1. sec. 111.) Perhaps, however, the best rendering _is that given in the Annot. Paragraph Bible, He hath set the world in the midst of them (1.é., of all the various arrangements above mentioned), where DPN, like αἰὼν in Gal. i. 4, Eph. ii. 2, means the course or constitution of things;’ the suffix in pabs refers to 55, and ly) means the midst, as in Ex. xv. 8, D393 “in the midst of the sea.” }2 = Dv, to set or to place (Gesen. Lex. (2) p. 573). Other trans- lations have been given: ¢.g., Parkhurst and Holden, He hath set obscurity in the midst of them (1.6., of His works); but though noiy is derived from poy to hide, no where else in the Old Testament is the noun used to denote “ obscurity ;” and if used here, we should rather have expected B?'Y without the art. and “MN. Again, Hitzig and M. Stuart, after Gaab and Spohn, have recourse to the Arabic, and read poy wisdom, intelligence (Verstand); He hath put intelligence in their heart, but boy is not found any where else in the Hebrew Scriptures (Gesenius), and it is rather arbitrary to conclude that the Masoretic pointing of the word in the text is wrong. 66. The remainder of the verse may be rendered “so that” (or, “in such a (Comment. pub. 1845.) To this it may be added that elsewhere in this book, where the word in the sing. signifies duration of time, the Ἷ is written fully (§ 8, 4), eg., pei, geet. 4° 1 ΤΟ: ἢ 1: 6 (and so throughout the Old Testament except in 1 Chron. xvi. 36), it is only in the plur. (i. 10), or with a suff. (xii. 5) that the ) is written defectively. Hence the unusual form of the word here in the sing. may be designed to indicate a departure from the usual meaning. « “The present state of things in this age wherein we live.” (Bp. Patrick, Annot. in Loc.) 4G ECCLESIASTES, III. 12, 13. manner that”) man cannot understand God's plans (lit. the work that God doeth, conf. vii. 13; viii. 17) from beginning to end. "73, lit. “ from lack of,” see Hos. iv. 6, here with WS forms a conjunction, and is rendered by Gesenius “so that noi >The x, which follows, is either pleonastic, or, as in Greek, strengthens the negation (ὃ 152, 2), so Mercier, ‘‘ duplea negatio magis negat:” Hurwitz, “ Two — negatives are not equivalent to an affirmative.” With WNW from beginning conf. © Is. xl 21; xl. 4,26. Ὁ; i¢., YP end (Gesen. Lex.), conf. vii. 2; xii. 13, is neither Chaldee, as Knobel says, nor belongs to the later Hebrew according to Gesenius, for it occurs in one of the earliest of the Prophets, viz., in Joel ii. 20.” Man’s limited capacity and brief existence, as well as the vastness and inscrutability "of the works of Providence, quite account for the ignorance here imputed to him. VERSE 12. 67.. The first clause may be rendered, [ know that there is no happiness for them. 10 often in this book has reference to enjoyment. 632 for them (so Mendlessohn, Hitzig, M. Stuart), 1.6., for men, conf. ii. 24. The plur. pron. suff. D— refers to BUN in ver. 11, taken as a collec. noun, and also the sing. pron. suff. in 172 at the end of the verse refers to the same noun in its sing. form. mivyd ΦῚΘ to do good, Eng. Vers., in a moral sense, so LXX., Vulg., Targum, Geier, Rosenmiiller, Ewald, etc., conf. Ps. xxxiv. 14 [15]; xxxvii. 27: but perhaps here = εὖ πράττειν, ‘“‘to spend life happily,” which seems confirmed by ii. 24; il. 22; v. 17; viii. 15; ix. 7; Aben Ezra, Luther, Gesenius, Knobel, and Heiligstedt. In fact, this verse seems a repetition of the sentiment in the first part of 11. 24, and the next verse (ver. 13) a repetition of the latter part. Verse 13. 68. Here a whole clause stands as a nominative absol., And also as to every man who eats... and enjoys good, the gift of God is this: see § 145, 2, and conf. v. 18; : Rom. viii. 3 for a like construction. The } before AAW-and MAN is consec. after the preceding imperf. (ὃ 49, 3). MAD n. f. contrac. from MAH rt. 13. Note the piety of Qoheleth in this ascription of all our enjoyments to the bounty of God; conf. 1 Tim. vi. 17, “ God, who giveth us richly all things to enjoy.” «“ The LXX. places Joel after Amos and Micah. But there seems no adequate reason for departing from the Hebrew order. The majority of critics and commentators (Abarbanel, Vitringa, Hengsten- berg, Winer, etc.) fix upon the reign of Uzziah, thus making Joel nearly contemporary with Hosea and Amos. The principal reasons for this conclusion, besides the order of the books, are the special and exclusive mention of the Egyptians and Edomites as enemies of Judah, no allusion being made to the Assyrians or Babylonians, who arose at a later period.” (Smith’s Dict. of the Bible, p. 1101.) : : > ECCLESIASTES, III. 14, 15. 47 Verse 14. 69. The reference is to the working of God’s counsel and Providence, which is not to be altered or set aside by man’s will or power; conf. Ps. xxxiii. 11, “ The counsel of the Lord endureth for ever; the thoughts of his heart to all generations:” Prov. xix. 21, “ The counsel of the Lord that shall stand:” Is. xlvi. 10, “ My counsel shall stand and I will do all my pleasure.” 5 that (δ 155, e, 3rd par.) ; conf. iv. 4. MWY" doeth, or appointeth, see ver. 11. PY to it, where 7Y denotes accession (ὃ 154, 3, ὁ), conf. Gen. xxvill. 9. The lit. rendering of the clause is, To it there is nothing of adding (1.e., no addition), and from it nothing of taking away (2.e., no diminution). This use of δὲ with an infin. is rare; usually it is found with nouns, pronouns, and participles. With the sentiment conf. Deut. xxxil. 14, “He is a rock, His work is perfect.” MWY, the past here expresses continuance of action, as in ver. 11. %NMY that they (men) may fear, here followed by yaabt, lit. from before Him, t.e., before His presence, conf. viii. 12, 13; it is termed by Herzfeld an expression of the later Hebrew, but is found in 1 Sam. xviii. 12. } here indicates the source out of which the fear arises, viz., a sense of God’s presence, and does not imply recession or fleeing from God’s presence, for the fear spoken of, like that in vill. 12, 13, is a pious fear: hence these words of Qoheleth show what effect the consideration of God’s sovereign disposal of all things and events should have upon mankind; it should lead to reverence, sub- mission, and dependence upon God. Far, therefore, was Qoheleth from being a fatalist in the heathen sense of the term! VeRSsE 15. 70. The first clause is rendered by the Eng. Vers., ‘“‘ That which hath been is now,” but this rendering does not preserve the sense of 123, which is long since, or a good while ago, see 1. 10: 1, therefore, is better here rendered 7s, the Perf., as often, including a pres. sense, ‘what was and is;” thus M. Stuart, after Hitzig, “that which is was long since;” Parkhurst (Zez.), ‘what is was a good while ago.” 171 is here used as a copula, = 77 in the next clause, see note GHyis Y. nad “WN is a periphrasis for the fut., that which is to be, ce qui est ἃ étre, conf. Gen. xv. 12, though here in Eecles. iii..15 the verb ΓΙ is omitted before the infin., as in Is. xxxvili. 20; Prov. xix. 8 (Ὁ 132, 3, Rem. 1). 0 123 was long since. WP seeketh, or requireth.’ FINS that which as past, lit. @ Hitzig would give a like meaning to wat in Job iii. 4, ¢.e., let not God seek or demand, in order to bring back. 48 ECCLESIASTES, III. 16. what is driven away (Gesen.), or, that which is followed after, vzz., by time or things succeeding, 7.¢., which is past (Parkhurst), Niph. Part. of ΠΤ to pursue, to put to flight: conf. Vulg., Deus instaurat quod abiit; Eng. Vers., ‘ God requireth that which is past:” so Geier, Dathe, Van de Palm, Bauer, Bp. Patrick, Knobel, Preston, and others. The meaning of the verse is that there is a con- tinual round of the same labours, toils, disappointments, etc., and God will cause what is past again to be repeated, all events being only new applications of the same unchangeable principles; conf. i. 9, 10 (and note). The rendering of the LX X. (with which agrees that of the Syr., Targum, and Symm.) ὁ Θεὸς ξητήσει (will avenge) τὸν διωκόμενον (the persecuted man), does not suit what precedes, nor can it be connected with the following verse, which begins a new section or subject. Moreover, we should have expected the article with Β΄ 772, see § 117, 2. VeERSE 16. 71. Having narrated his own experience of the unsatisfactoriness of earthly toil, and shown the necessity of submission to the arrangements of Divine Providence, Qoheleth next proceeds to recount his observations on human conduct in society, beginning with the hindrances to happiness arising from injustice, ver. 16, 17 (iv. 1-3), envy (4-6), want of companionship and help (7-12), and political changes (13-16). ‘TY further (δ 100, 2, ὁ); it here denotes transition from one subject to another. Perhaps the words WY MOA, which intervene between IVS and its object, being used (as it were parenthetically) to qualify or limit what is said, are for that reason placed between two disjunctive accents, see — Lee’s Heb. Gram. (247, 16): some, however, take DIPS here as a nominative with an ellipsis of the verb substantive.“ By the place of judgment is of course meant the tribunal. yw Mma there (was) injustice. YW lit. “wickedness,” but here “injustice” as opposed to [Ἵν justice. The article is used, as often in Hebrew, before an abstract noun (ὃ 109, 3, Rem. ὁ). It is implied that the crime of injustice was aggravated by being committed in the very place where justice might of right be expected, and was professedly administered. At the end of the verse YW" is in pause for YW (§ 29, 4, a); the repetition is emphatic, @ Preston renders, “ But again, I saw under the sun, that as for the place of justice, injustice was there; and as for the place of righteousness, wrong was there.” Not Dip) alone is the object of ‘81, but the thing described in the whole verse, vz., the occupation of the place of justice by injustice. (Hitzig and M. Stuart.) ' ECCLESIASTES, III. 17. 49 ‘conf. iv. 1; ix. 9. There is no ground to believe that the injustice here referred ‘to was prevalent in Solomon’s own kingdom, but rather the contrary: it does not, however, follow from this, as Jahn and others assert, that Solomon was not ‘the author of this book, for the same argument might be used against the genuineness of the book of Proverbs, which abounds with remarks on the tyranny and oppression of unjust rulers, see Prov. xiv. 31; xvi. 12; xxi. 7; xxiv. 23; Exxvill. 12, 16, 28; xxix. 2, 4, 12. Moreover, the Preacher is here speaking of what he saw under the sun, his remarks therefore are general, and may apply to what he had observed among other nations, and from the study of the past annals of his own country. Also, under the best despotic governments, such as Solomon’s, occasionally instances of oppression will occur through the abuse by officers of the trust committed to them; and towards the close of his reign Solomon’s kingdom had begun to be disturbed, for God, to punish him for his ‘packsliding, stirred up against him many adversaries, 1 Kings xi." Other places where this topic of oppression is adverted to are iv. 1; v. 7 [8, Eng. Vers.]; Byii. 7; viii. 9,10. VerRsE 17. 79. In the last clause OY is a particle either of place or time. In the former ‘sense it is taken by the LXX., Eng. Vers., Le Clerc, and Heiligstedt, and must “be understood as referring to God, or to the place where God dwells, conf. Dw, Gen. xlix. 24, and see Keil in loco (Pentateuch). Others, e.g., the Vulg., Syr., | Jerome, Cor. a Lap., Knobel, take it for a particle of time, then, 2.¢., when God either here or hereafter will judge: but as Ny itself refers to time, any further mention of it would be unnecessary. The meaning of the clause, I consider, is, that as every thing has its appointed season, or fitting time (conf. ver. 1), so therefore has God’s judgment of men, that being one of His arrangements. Per- haps, since the occurrence of DY there at the end of the clause 18 unusual (see, ¢.9., Ps. xxxvi. 12 [13]; lili. 5 [6], where it is put at the beginning), a better reading is a “There is something very full of meaning in the cry of distress of the Ten Tribes to Rehoboam at his accession to the throne; ‘ Thy father made our yoke grievous: now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us, lighter, and we will serve thee.’ (1 Kings xii. 4. See also ver. 11.) The oppressions which Solomon saw may therefore have existed in his own kingdom; and he may have been unable to restrain the misrule of his own officers, as had been the case with David his father, who was held in a state of dependence by the ambitious and sanguinary Joab, who had gained an ascendancy over him (see 2 Sam. xi. 16; 1 Kings il. 5); a state of things which is not uncommon in Eastern dynasties.” Bp. Wordsworth in loco. 50 ECCLESIASTES, III. 18. that adopted by Déderlein, V. de Palm, Hitzig, and others, viz., O& He hath appointed: thus the meaning is, God will judge the righteous and the wicked, because he hath appointed a time [of judgment] for their doings. MY is put first in the sentence for emphasis; DY stands at some distance from it, but this position of a governing verb is not very rare (M. Stuart): by answers to ? for, a signification it often has: in the book of Job (Gesen. Lex. (4) (c) p. 629), and for a similar variation of the diction by a change of preposition, conf. xii. 6. From what follows it seems as if) Qoheleth had expected this retribution to take place in the present life; see note. on ver. 21. VERSE 18. 73. miatby on account of ; M34, n. f. seg., i.g., ἼΔῚ cause or reason (Gesen. | Lex. p. 188), conf. viii. 2. O92? to prove them (Gesen. Lex.), inf. with pref. νὰ | and suff. DT, from 3 contrac. verb (§ 67). The infin. ἽΞ takes (-) before 5, | conf. 17 for ΤΊ from 777, Is. xlv. 1; WY for qW, Jer. v. 26 (ὃ 67, Rem. i. 3), but as 1 does not admit the usual daghesh forte before an asyllabic augment, the (-) 15. lengthened to (+) (δ 22, 5). Gesenius gives to this verb, and to 3 ix. 1, the | same meaning, vz., to search out or to prove: Eng. Vers. renders “ might | manifest ;” LXX., ὅτι διακρινεῖ; Vulg., ut probaret; Bp. Patrick, “would clear their minds.” The primary meaning of the word is “ to separate and cleanse,” as | corn (3) is separated from the chaff and cleansed; hence it comes to mean “to | search out, to prove, or to manifest,” which is done by separation. Pref. 2 with | the infin. denotes, as often, the purpose or aim, and is = the subjunctive in Latin | with ut before it. The verse is elliptical, and may be rendered, I said in my heart | (1.6., 1 thought) that this state of things (viz., the prevailing injustice, ver. 16) was | pernutted on account of the sons of men, in order that God might prove them, that they | might see for themselves that they are beasts (i.e., how brutish their conduct often is, | and what vain and miserable creatures, like the beasts, they are). The subject of | mix is “the sons of men,” which must be supplied from the context.’ & for the more usual δ), see note ii. 29. Holden and Knobel consider Di? to be redundant, | as pronouns with ? prefixed often are (Schreder Gram. Heb. Reg. 37), but it may | be here used emphatically, and construed with mind, that they might see for them- selves, or that they themselves might see: so M. Stuart. M73 beasts, the sing. put, | «The LXX. seems to have read mind, for it renders by τοῦ δεῖξαι; Vulg. ut ostenderet, conf. Syr. and Arab. j ECCLESIASTES, III. 19, 20. 51 a often, collec. for the plur. See, for a like comparison, Ps. Ixxill. 22; 2° Pet. ἢ. 12, but here ver. 19 shows that Qoheleth refers to men as like beasts not only in behaviour, but in lot or destiny. M3] = are (ἢ 121, 2). | VERSE 19. 74, With the sentiment in this verse conf. ii. 14,15; ix. 2,3; Ps. xlix. 12 [13], 20 [21]. In the first clause 12> not being in the construc. state is taken by some (Preston, Hitzig, Heiligstedt, etc.) as a predicate, and is rendered chance or accident; thus Hengstenberg, “For haphazard are the children of men, and haphazard are the cattle:” this, however, sounds harsh, and is not the mean- ing of 11} in this book, see note ii. 14; either therefore M2" or Ὁ may be supplied after mp, and the clause rendered For there is a destiny for men, and so there is a destiny for beasts, where 4, as in v. 2; vii. 1, denotes comparison (ὃ 155, 1, a, 8rd par.); or the whole clause may be taken, as by M. Stuart, for a nominative absol., For as to the destiny of (?) men, and the destiny of (?) beasts. So by the LXX. DIN is rendered not as a nominative, but as a : genitive, ¢.g., συνάντημα υἱῶν τοῦ ἀνθρώπου καὶ συνάντημα τοῦ κτήνους ; Luther, eventus - filiorum hominum et eventus bestiarum similes sunt; Knobel, das Schicksal der ~Menschenkinder ist wie das Schicksal des Viehes. In the next clause } = even, and “miqreh” is followed by ?, (there is) even one destiny for them. ὦ Migreh” need not be limited, as it is by Hitzig, to what is immediately after- _ wards mentioned, viz. death, but takes im all those sufferings to which men in common with beasts are subject, and of which death is only one special instance. rid is here the construc. form, by contraction, of MD; render, as the death of this, so (is) the death of that. For the ellipsis of the copula, which repeatedly occurs in this verse, see § 144. AY breath, or vitality, more fully expressed in Gen. vi. 17; vii. 15, 22 by O*N M4, Germ. Lebenshauch; the term does not here signify a rational immortal spirit. ba denoting with the art. universality ~(Gesen. Lew. p. 397). Render next clause, preeminence of man over beast there is not. “iD construc. form of WS (Parad. II. § 93), rt. Wt to excel: the meaning is that men and beasts are on a par in respect to sufferings and death. VERSE 20. 75. One place, i.e, the earth. MJ originated, conf. 1. 9. “EY the dust, the art. denoting a substance well known (ὃ 109, Rem. 1, ὁ), pointed with (0), conf. 11. 14. Beasts were formed from the ground, Gen. 1. 24; 11. 19, so 52 ECCLESIASTES, ITI. 21. the body of man, Gen. ii. 7; iii. 19. Both return to the dust, Ps. civ. 29; exlvi. 4. | VERSE 21. , | 1a 76. YI" % Who knoweth? The question shows that the idea of the immor- tality of the soul was not new to Qoheleth, but he speaks here under momentary doubt and perplexity. 9 is the living principle which wills and acts, but which is different in man and in beasts. ST MYM whether it ascendeth. ST with the participle stands, as often, for the finite verb, 7.¢., for the Present, conf. i. 5. The Eng. Vers. renders “which ascendeth;” so Geier, Aben Ezra, R. Salomon, D. Kimchi, and many modern commentators, taking 7 as the definite art. with the force here of the rel. pron. (ὃ 109);" but all the ancient versions, the LXX., Syr., Vulg., Arab., Chald., render it as an interrog.; so Luther, Cor. a Lapid., Desveux, : Mercier, Knobel, Heiligstedt, M. Stuart, and others. The usual pointing in that | case would be ἌΜΑ (§ 100, 4, 2nd par. 3), and in the next clause M777 instead | of ATVI. Often, however, 7 interrog., like the art., takes daghesh after it, | generally when it precedes a letter having sheva, as in Gen. xviii. 21; 1 Sam. x. 24; Ezek. xviii. 29, but in Levit. x. 19 without this condition, e.g., 20% (δ 100, 4, 2nd par. 2); and since in oyn the guttural ¥ cannot take daghesh, the (-) in may be changed into (+) as in the case of the art.’ Further, the question, “Who knoweth?” seems to imply the interrog. “whether” after it, conf. ii. 19, and, with ΝΠ following, WW (as M. Stuart observes) would have been more suitable than the art.-pron. 4. The interrog. form also best agrees with the context, for it implies not that Solomon disbelieved in the immortality of the human soul (see xii. 7), but that for a time his belief was sorely shaken by the conduct which he witnessed among men, and from not finding that they met with that adequate retribution, which he seems to have expected (see end of note on — ver. 17) would overtake them in this life; conf. the language of the Psalmist when — he saw the prosperity of the wicked, Ps. Ixxiii. 2, 13. nbyr upwards; 1) in pause for 2; M— local, distinguished from the fem. term. by not taking the accent (ἢ 26, “Thus the sense, according to Bp. Patrick, is, Who (especially of the oppressors mentioned ver. 16) knows (so as to believe and consider) the difference between the spirit of a man, which returns to God, and the spirit of a beast which perishes with its body? ὁ Thus the pointing of the text may be explained without resorting to the supposition of Heiligstedt that the Masorites changed 77 interrog. into 7 art., ‘‘ quia iis animam hominis immortalem esse creden- tibus interrogatio, que de animi immortalitate valde dubitat, offensioni erat,” hi ' ECOLESIASTES, IIT. 22, IV. 1. 53 53, δ). NT nara whether a descendeth. mia downwards, from 1) bending, a low place, with M— local.’ VERSE 22. 77. 1 Then, conf. iv. 11. “WN than that; © before a guttural (ὃ 102, 1, 2nd par.). “WS a conjunc. = quod “that” (ὃ 155, 1, ¢, 3rd par.). ΣΡ, his works, i.e., all the occupations of his life: the word may, however, be in the sing., “his work, or doing,” see § 93, 9, Rem., and conf. ix. 7. 817 this 2s, the masc. used as a neuter, conf. ii. 1; v. 17; ix. 9. YP?M, conf. 1. 10. Notwithstanding his momentary doubt and despondency Qoheleth has still the ‘game advice to give as before, viz., that there is nothing better for a man, as regards this life, than a moderate tranquil enjoyment of the present, conf. i. 24; iii. 12, 13.2 938"D" shall bring him, Hiph. imperf., the suff. with 2 demonst. (ἢ 58, 4). 5 ΓΝ to look upon (δ 154, ὃ, 2). MON after him, viz., what is in the future. CHAPTER IV. VERSE 1. | 78. Qoheleth, as one who could not rest under doubts without seeking more light here resumes the subject of oppression, which he had begun at iii. 16, 17, and carries his observation of it further. J returned and saw = I again saw (Ὁ 142, 3, a), conf. Rom. x. 20, ἀποτολμᾷ καὶ λέγει, ‘he expresses himself with great boldness.” Ὁρῶν oppressions (Gesen. 1)62.), m. pl. of PY vel PUY, ὁ... PY, n. m. fraud, oppression (Lee’s Lez.), conf. Job xxxv. 9; Amos iil. 9. The same word in the second clause means oppressed, and is the Part. pass. pl. m. of γῶν to oppress, expressing, like the two participles which follow, continued action: - for ἢ (ἢ 8, 4). Seb. Schm., Ramb., and Hengst. take it as a participle also in the first clause, but thus DY] would not be suitable: see also the sense of the term as a substantive α This question about the immortality of beasts is no where decided in this book, as is that of the immortality of man, xii. 7. Bp. Butler seems to think that there is no good reason against their immortality, but justly observes that the matter is one entirely hid from our knowledge. Anal. Part I. ch. i. Ὁ Some think this verse 22 expresses Solomon’s strong temptation under great mental despondency to abandon himself to Epicurean self-indulgence, but the similarity of the sentiment to that in ii. 24; iii, 12,18; v.17; viii. 15, inclines me to prefer the explanation I have above given. 54 ECCLESIASTES, IV. 2. in the passages “ above referred to. MY" construc. of NYS fem. of JST n. m._seg. a tear, meton. weeping; or tear is used collec. for tears, as δάκρυ often in the Greek poets, conf. Ps. xlii. 3 [4]. “My tears (*NYD7) have been my food.” DBMID comforter, Piel part. of BM] to sigh, daghesh implied in M (ὃ 22, 1, 2nd par.). This word is repeated at the end of the verse for emphasis, conf. ili. 16. on the side [of], Eng. Vers., or, from the hand [of], LXX., ἀπὸ χειρός. Dey their oppressors. 3, written M3 in later times only, here strength in a bad sense, v.€., violence (Germ. Gewaltthat), τι. τα. Parad. I. used in the sing. only. The Vulg. supplies ]'$ before ΓΞ, and gives to [Ὁ the force of “against,” see Nold. Concord. on }2, and conf. the Latin custodire ab aliqua re, but the rendering, on the sede of, or from the hand of, seems to me preferable. The picture of oppression here drawn is not that of any one age or people; see the expression “under the sun” in the first clause, and conf. note on iii. 16. It might be illustrated from the sufferings of the Israelites when in bondage in Egypt, Ex. ii. 23, 24; Deut. iv. 20. The righteous in particular have often been oppressed, and met with no sympathy from the people of the world; see David’s language Ps. exlii. 4 [5], “1 looked on my vight hand and beheld, but there was no man that would know me; refuge failed me: no man cared for my soul ;” and in Ps. lxix. 20 [21] his words are fitly understood as prophetically expressing our Redeemer’s own experience of this kind of trial, “I looked for some to take pity, but there was none, and for comforters, but 1 found none.” VERSE 2. 79. ΝΣ MBM Then I praised (7.e., pronounced happy). Gesenius (Lea. ». 801) considers MAY to be here the Piel Part., the prefix Ὁ being dropped. So Knobel, but the instances he quotes of a like usage, viz., Eccles. ix. 12; Ex. iii. 2; 2 Kings ii. 10; Judg. xiii. 8, are all participles of Pual, not of Piel; and Gesenius also, in his Gram., gives examples from Pual only (see § 52, Rem. 6; so Ewald’s Gram. § 351 (2), 2nd par. [ed. 1835]); it is questionable, therefore, whether this usage is found in Piel, except, perhaps, when the happens to come before ©, see, e.g., 19, perhaps Part. Piel for WP, Zeph. i. 14. Hence Hitzig is probably correct in taking M3’ here for the Piel Inf. absol., for an Inf. absol. may follow a finite verb, see 1 Chron. v. 20 (§ 181, 4 a), as also the «In Amos iii. 9 the Eng. Vers. renders the term ‘the oppressed,” but the E. M. “ oppressions ; ” and so Gesenius. ‘The word, like our oppressions, is a passive, made active by its use as an abstract.”’ (Pusey on Amos, 11]. 9.) . : ECCLESIASTES, IV. 3, 4. 55 finite verb may follow the Inf. absol., see, Gen. xvii. 10, 11; Job xl. 2. The only singularity here is that the Inf. is followed by a subject in the first person, yet we have similar instances where the subject in the third person follows, see Job xl. 2; Ezek. i. 14 (δ 181,4, Rem.1). According to Lee’s Heb. Lex. the word is an augmented noun of the same form as the Piel Inf. (Lee’s Gram. Art. 154, 6), and is used here for the finite verb. 23% who long since, conf: i. 10. ‘9 died, Perf. 3, p. pl. (δ 72, 2, 2nd par.). DMI — more than the living. 3) are, conf. iii. 18. ΠΣ to the present time, LXX. ἕως τοῦ νῦν, contrac. from NTT unto here, used of place and time, the {7 with N= local and parag. Eichhorn terms it modern or Aramzan, but it occurs Gen. xv. 16. VERSE 3. 80. Render the first clause, But as better than both (lit. the two) of them (1 praised) him who hath not yet been. NO refers, as often in this book, to lot or condition. "WS MN might be the nominative, which is sometimes used with Nx, conf, Neh. ix. 19, 34 (§ 117, 2"), but more naturally is the accus. by an ellip. of maw, understood from the preceding verse. [TY hitherto, as yet, 0.g., TTY, ver. 2, without the parag. 1-. ΠΌΤ ΤΙΣ used here of a course of action (Gesen. Lex. (1) p. 497). YU), adj. with art. (ὃ 111, 2). 7 in pause for 5), and denoting evil ina moral sense. The language of Qoheleth here, as in iii. 18-21, seems to be that of one under great perplexity of mind, conf. ii. 17; Job iii. 18, etc. Hence, looking at the temporal evil only, and not taking into consideration a future state, he here represents death, or non-existence, as better than a suffering lot. At the close of the book his mind is freed from such perplexity. We, who enjoy the full light of Christianity, can see that no sufferings in this life can be such as ought to drive us to despair, since “all things work together for good,” etc., Rom. viii. 28, and a time is coming when the rebuke of the oppressor will be taken away from off all the earth, Is. xxv. 8, and God will wipe away all tears from the eyes of His people. Rev. vil. 17. VERSE 4. 81. A second hindrance to happiness is mentioned, viz., that arising from envy, see iii. 16 (at the beginning). Render, Then I considered all toil and every prosperous work that it is an object of envy towards a man from his neighbour. WW, ii. 21. 5 that, a rel. conjunc. after a verb of seeing, conf. ili. 14; Gen. i. 4. NT it is, or it becomes; the fem. pron. = the neuter id, and refers to both the previous nouns. MNJ, construc. of ANIP n. f. seg., is here used by meton. 56 ECCLESIASTES, IV. 5. for the object of envy; so Gesenius and others. Hitzig renders it das Beneiden, “the envying,” not das Beneidetwerden, “the being envied,’ but thus 8" would have the rather forced meaning ἐξ occasions. W'S, the genitive, denotes the per- son against whom the envy is directed (δ 114, 2). YI from [on the part of] his neighbour. Y for MYT (ὃ 85, v.), rt. MY, which in Piel means “ joined oneself as a companion to.” Here, preceded by Mx, ὙΠ} might have the signif. | “another ” (alter, alter), as in Gen. xi. 3; Judg. vi. 29; 1 Sam. x. 11. For the | suff. WW see § 91, 1, Rem. I. 5; § 93,9, Qnd par. With the sentiment conf. Sophoc. Ajax., 157, πρὸς yap τὸν ἔχονθ᾽ ὁ φθόνος ἕρπει [where τὸν ἔχοντα = τὸν ὑπερέ- } xovra]: thus it was envy which caused the men of Ephraim to complain against — Gideon after his victory over the Midianites, Judg. viii. 1. The great force of this evil passion is finely illustrated by the Latin poet, when he represents — Hercules as subduing every other monster by the prowess of his arm, but unable to conquer envy except by his own death, Diram qui contudit hydram, notaque fatah portenta labore subegit, comperit invidiam supremo fine domart. Hor. Ep. I. 1, 10-12. Even virtue itself does not secure persons from being envied, Gen. iv. 8 (with 1 John iii. 12); Dan. vi. 4, 5. “A man,” says Lord Bacon, “that hath no virtue in himself ever envieth virtue in others.” Thus Caius Cesar (Caligula) is said to have been fired with hate and Jealousy at the sight of any excellence in another. Tacit. Agric. iv. VERSE 5. : 82, Pan foldeth, Qal Part. for finite verb in the Pres., conf. i. 4; this verb in Qal occurs only here and in iii. 5; 2 Kings iv. 16; elsewhere in Piel only. The reference is to idleness and its consequences. With the expression “‘ foldeth his hands,” conf. Prov. vi. 10, “a little folding of the hands to sleep.” bos WANN cateth his own flesh, v.e., reduceth himself to extreme penury, destroys himself, conf. Is. ix. 20; xlix. 26: Ovid’s Metam. 8, 867, Lpse suos artus lacero divellere morsu cawpit; et infelix minuendo corpus alebat. Qoheleth seems to intimate that, though diligence exposes a man to envy, it would be folly on that account to do nothing, for idleness is perilous in its consequences.° Then, ver. 6, he gives it as his opinion that a sufficiency with quiet is better than great abundance with toil and vexation of spirit. “ This applies especially to idleness on the part of the poor, ** for work being the poor man’s main- tenance, idleness in him is the same thing as extravagance in the rich; one destroys the substance of the poor as effectually as the other doth the substance of the rich.” (Bp. Sherlock, Vol. iii. Disc. 8, Ῥ. 388. ) ’ ECCLESIASTES, IV. 6-8. 57 * } . VERSE 6. 83. xn infin. noun m. (ὃ 84, 10), here with 3° a fulness of hand, i.e., a handful, conf. 1 Kings xvii. 12. MM) rest, in pause for MMi, ἢ. f. seg. (see for the punctuation ὃ 94, 2, par. 5), rt. MJ to rest. It is here the accus. governed by non (ὃ 188, 3, ὁ), LXX. πλήρωμα δρακὸς ἀναπαύσεως, 1.6.5 “a handful of rest,” and in the next clause πληρώματα δύο δρακῶν μόχθου “two handsful of toil:” so the Arabic (Lat. Vers.), “ Vola quiete plena potior est duabus volis labore et animi placito refertis.” Less fitly, Symm. μετὰ ἀναπαύσεως, Vulg. cum requie, cum labore, et afflictione animi, whence Le Clerc, Geier, and others supply 3 before MAJ and Spy. Herzfeld calls NT] a word of the later Hebrew, but we find it in the sense of a letting or setting down, Job xxxvi. 16;’ Is. xxx. 30, and in that of “rest,” Is. xxx. 15. O20 two closed hands, dual of JE ἢ. m. seg. found in the dual only. ‘The sentiment in this verse is considered by some to be that of the fool (ver. 5) vindicating his own idleness by a misapplication of a true saying, but rather it is that of Qoheleth himself, conf. Prov. xvii. 1, “ Better is a dry morsel,” ete. 7 VERSE 7. 84. In this and the two following verses is mentioned a third social impediment to the enjoyment of happiness, vzz.,a want of companionship and help. Many commentators regard ver. 8 as dealing only with the subject of covetousness, but, rather, the mention of riches in that verse is merely intended to give force to the illustration. With the meaning of 3 conf. i. 7; iv. 1. VERSE 8. 85. *2 a second. The words, there is not a second are added to make the pre- ceding IMS more emphatic, 1.6.5) there is one only. ὍΔ, the Qeri is 1}, but when a noun refers to things irrational it is often used in the plur. (as in Greek) with a verb fem. sing. (δ 146, 3, note 1). “WY riches, accus. (§ 188, 3, δ), not used in the ρίαν. With the sentiment conf. Prov. xxvii. 20, ‘“ Hell and destruction are never full, so the eyes of man are never satisfied.” says) and for whom? The Vulg., Eng. Vers., and Holden render ἢ neither, and regard the following saying as Qoheleth’s own reflection, “neither (saith he) for whom do I labour,” ete. Ἱ after a neg. often has the force of “and not” or “neither,” conf. Prov. xxx. 3; Ps. i. 5; α Lit. ‘“‘ the hollow of the hand,” and hence “ the grasp.” ὃ πον nilj, prop. ““ἃ setting down of thy table,’’ and then that which is set down, v2z., food on a table. 58 5 ECCLESIASTES, IV. 9, 10. Desveeux, however, thinks that Qoheleth by a bold prosopopeia puts these words in the mouth of the solitary man, and for whose sake (saith he) do 1 labour? — ete.; so M. Stuart; and doubtless this rendering gives greater animation and force to the statement, conf. LXX., καὶ τίνι ἐγὼ μοχθῶ κι τ. »%. With the ellipsis of “DN conf. Ps. ii. 3; Prov. vi. 10. “BMD (here only) lit. “causing to want,” or “depriving,” Piel Part., but, like the preceding 7D¥, standing with ‘38 for the finite verb, conf. i. 5; iii. 21. ‘WD myself, conf. 11. 24. Maw of enjoyment. YT pov, 1.13. Ini. 7 the matter in question had been only termed a vanity, but here the expression is intensified. VERSE 9. 86. O°, see for the art. ὃ 120, 4, Rem. 1. “WN because, as if it were WS by, or "WN 1." (δ 155, 3), conf. vi. 12; x. 15; Gen. xxxiv. 27; 1 Kings xv. 5, 18; it is, however, more rarely used than °3 in this sense." "2 reward, foll. by 2 = in eachange for (Gesen. Lex. B (9) p. 98). Two together can often accomplish what one alone could not, and have also greater enjoyment of their gains than they could have singly. This aphorism is illustrated by what follows, ver. 10-12. Verse 10. 87. The plur. bby in pause for bp» (ὃ 29, 4, δ) is here used distributively ; they shall fall, i.e., either one or the other, not both at the same time, in which case there would be no helper. D'P! will raise, Hiph. Imperf. of DP. 3M a companion, (Parad. v., § 93), rt. 72M to be joined together. 17°§) but woe to him. The inter- jection ‘NS i.g. SS (δ 156) is used here and in x. 16 only, but often in the Talmud and Rabbin. writings. It must, however, have been very old in the language, since the word M8, denoting some shrill-voiced bird in Levit. xi. 14; Deut. xiv. 13, is formed from it (Dr. Pusey’s Lect. on Daniel, p. 327). ΠΝ is put in apposition with the pron. in 1? by what is termed emphatic pleonasm ( 121, 6, Rem. 3), conf. ver. 12; Ex. ii. 6; the prefix b, says Hitzig, must be mentally supplied before it; in Josh. i. 2 it is repeated. This 10th verse may be interpreted not only of physical falling, but metaph. of any misfortune in which the aid of a friend would be useful. When our Lord sent forth the 70 disciples, He wisely sent them two and two, Luke x. 1-3. @ Heiligstedt takes “WN as a rel., and renders ‘‘ quibus est merces bona,” but this entirely alters the sense of the passage, and makes Qoheleth say that only such two persons, as have a good reward for their labour, are better than one. ECCLESIASTES, IV. 11, 12. 59 Verse 11. 88. DM) then itis warm. \ then, conf. ii. 11. OF Qal Perf. used impers. (ὃ 137, 2), from DOM contrac. verb (ἢ 67). When a verb is used as a neuter, it is put either in the m. or f. gend., but the m., as the nearest, is the most frequent. (Ewald’s Gram. § 552, a.p. 1835.) At the end of the verse we have OM’ Qal Imperf. with a fut. sense, in pause for DM’ contrac. from OM" from OM? ὁ... DOM. Holden and others think that sleeping together in the winter is referred to, but it is observable that in Palestine, even in summer, severe cold frequently succeeds at night the intense heat of day (see Horne’s Introd. to the Scrip., vol. iii. p. 32)," which would be felt by the poor in particular, who slept on mats with no other covering but the raiment they wore during the day, Ex. xxii. 26, 27; Deut. xxiv. 12, just as the Bedouin Arabs sleep at the present day. Of course the illustration is designed to show the advantage of society, or union. VERSE 12. 89. 1BPM shall overpower him. ἵ for 1, conf. 127, Hos. viii. 3; 25m, Ps. xxxv.8. Gesenius (Le.) renders ἘΠῚ here “to assail,” but in the only two other places where it occurs, viz., Job xiv. 20; xv. 24, it means “to overpower,” and such is the force here given to it by the LXX., Symm., Vulg., and Eng. Vers. : so in Parkhurst’s Heb. Lex. The word is Hebrew, not, as Knobel says, Chaldee; see the places where it occurs in Job. “NN, the Syr., Arab., Chald. and Eng. Vers. make it the Nom. = cis or an individual, but according to the use of 708 in vers. 9, 10, 11 it here means the one of two, and is put in apposition to J, conf. ver. 10, and the verb is impersonal. We may render, 1} one shall overpower him who is alone; LXX., ἐὰν ἐπικραταιωθῇ ὁ eis; SymmM., ὑπερισχύσῃ τις ἑνός; Wulg, si quispiam prevaluerit contra unum. ὩΣ ΤΊ, conf. ver. 9. M4) before him, LXX., κατέναντι αὐτοῦ, the pron. suff. refers to the nominative contained in 45)n, conf. v. 17; vii. 1; viii. 16; Is. xvii. 5. “To stand before him” means “to resist him successfully,” 1.4.» BD TY, 2 Kings x. 4; Dan. viii. 7. 47/3, the noun denoting a particular substance takes the art. (ὃ 109). wovinn the trebled; Pual Part. m. s. with art., from the Piel Wp& “to divide into three parts,” denom. of ον three. The art. with this and the preceding word need not, however, be expressed in English, and hence the Eng. Vers. rightly renders “a threefold cord.” iM A quickly. “WD adj. m. intens., daghesh implied in 1; the fem. @ “Tt is well known that in the East the cold by night corresponds to the heat by day; the hotter the day, the colder the night, as a rule.”’ (Keil on Gen, xxxi. 40.) 60 ECCLESIASTES, IV. 18.᾿ with 3 here used as an adverb; so without 3, vill. 11; Numb. xvi. 11; Ps. Xxxi. ὃ; xxxvii. 2. PN} is broken, Niph. Imperf. from PD} to tear away. As this last clause is evidently a proverb, the Imperfect has the force of a Present (ὃ 127, 2). The meaning is obvious, vzz., that if the union of two is an advan- tage, still more that of three. Such, e.g., was the union of David’s three mighty — men, 2 Sam. xxiii. 8-16; and that of the three Curiatiil, whom Horatius could only conquer by attacking them separately, Ziv. i. 25. The same lesson that union is strength was taught by Scilurus king of Scythia to his sons by means of a bundle of sticks. (Plut. de garr.) Verse 18. 90. A fourth social impediment to happiness is mentioned arising from political changes (ver. 13-16). 1\0 Letter than, i.e., more fortunate than, conf. iv. 3. i seems here, as often elsewhere in this book, to refer to condition rather than character. Thus Mendlessohn renders “ Better off than.” sb a young man, see Gen. iv. 23, where it corresponds to & in the other hemistich, and 1 Kings xii. 8, where it is opposed to ]p!. ΞΘ. poor, found only here and in ix. 15, 16, but the cognate term is common in the other Semitic tongues, rt. 39 to be poor (Gesen. Lewx.). Knobel calls it a Chaldee word, but we have Hebrew forms from the rt. in Deut. viii. 9 (MSD poverty); Is. xl. 20 (Ἰ3Ὁ 2.¢. 138) (Gesen. Lex.). © sagacious, shrewd, or cunning, conf. 2 Sam. xii. 3; Job v. 13; and σοφός, Herod. iii. 85. Bp. Wordsworth thinks that there is an allusion to Jeroboam, whose future elevation Solomon foresaw. {1 old ; note the paronomasia, or affinity of sound, between this word and ]3D%, conf. vil. 1, 6, 14; Matt. — xxi. 41, κακοὺς κακῶς ἀπολέσει; Heb. v. 8, ἔμαθεν ad’ ὧν ἔπαθεν. “WT? (how) to receive for himself admonition. The Niph. infin. is here used in its primary reflexive sense (ὃ 51, 2), conf. Ezek. xxxiii. 4, 5, WJ took to himself warning; Ps. ii. 10, DWT receive ye admonition; Qal Wt (unused) to give light, and hence, to admonish, to warn. YT! for the abstract present (ὃ 126, 3, a), as οἶδα is used Matt. vil. 11; Luke xii. 56; Phil. iv. 12: with the construction before an infin. with y conf. vi. 8, 112 YIN knoweth how to walk; x. 15, nad yarns knows not how to go. Another rendering is, “cares not to be any more admonished,” for which meaning of YT! see Gesen. Lex. (7) p. 8384; 2 = in respect to, as regards. If Solomon himself is the king referred to in this verse, he could not, says M. Stuart, have been the author of this book, for it is improbable he would _ ECCLESIASTES, IV. 14. 61 have termed himself “old and foolish,” but, as Bp. Wordsworth observes, he might, as a penitent, appropriately thus speak: according, however, to the view given at the beginning of this note, and in iii. 16, the design may be only to allude generally to political changes, which often take place, and evidence that honour and power, etc., confer no real and lasting felicity. Verse 14. 91. DHT MAD Lor from the house of prisoners, i.e., from prison: so LXX., Symm., Syr., Vulg. O%D contrac. for BMADN, pl. m. of “IDX a prisoner, prop. Part. pass. of SDN to bind (ὃ 84, 5), conf. Judg. xvi. 21, 25; Jer. xxxvii. 15. The (+) under the art. 1 shows that the δὲ has been dropped, as in Ὡ ΡΠ, 2 Chron. xxii. 5, for DYSINT, 2 Kings viii. 28; MDP, Eze. xx. 37, for MIDND; Sond for Dee Eze. xxi. 83. Knobel asserts that the word is Chaldaic, because the omission of the letter δὲ at the beginning of words is common in Chaldee, but such omission occurs also in many Hebrew words, ¢.g., 1393 for ἼΣΑΣ; Y for WS; TS for WENN; IM for ἽΠΙΝ. Other renderings are, ‘“ the house of fugitives ” Hitzig and M. Stliarey; “the house of revolters” (Parkhurst’s Lez.), from ‘WD to turn aside, the allusion being supposed to be to Egypt, whither Jeroboam, when he revolted from Solomon, fled, and whence he returned to reign over ten tribes in Israel. oD N38’ he (the sr) went forth to reign. Whether any particular instance is referred to, it is impossible to say. The LXX. render NY? by ἐξελεύσεται, which has been thought to favour the opinion that there is here a prophetic allusion to Jeroboam (see Bp. Wordsworth in loco); but, on the other hand, the Vulg. seems to understand the passage as having no especial reference, for it translates “ Quod de carcere catenisque interdum quis egrediatur ad regnum ; et alius natus in regno inopid consumatur.” The elevation of captives or slaves to power is not uncommon in Eastern despotisms. Josephus mentions Agrippa as having ascended the throne from a prison (Antig. Lib. xviii. c. 8). The parents of the illustrious Emperor Diocletian were slaves at the time of his birth. (Gibbon, vol. ii. 13.) In allusion to like vicissitudes of fortune Juvenal says— “δὲ Fortuna volet, fies de rhetore consul ; St volet hec eadem, fies de consule rhetor. Ventidius quid enim? quid Tullius ? Servis regna dabunt, captivis Fata triumphos.”—Sat. vii. 197-201. The remainder of the verse is rendered by the Eng. Vers., “ whereas also he that is born in his kingdom becometh poor,” and the reference, according to Bp. Words- 62 ECCLESIASTES, IV. 15, 16. worth, is to Rehoboam, who, though heir to a kingdom, became poor by the revolt of the ten tribes, an event which Solomon is here supposed to foretell, or, according to others (¢.g., Poole), to the old and foolish king deprived of his kingdom by his subjects, or by some other and wiser prince. But, perhaps, a better translation is, a a though even in his own kingdom [i.e., the kingdom of which he afterwards became — king] he (the 1)’, ver. 13) was born poor. vw is here the Part. act. of Y to be needy, and according to the accentuation should be construed with ΡΒ, the Niph. Perf. 3 often has the meaning “although,” and is thus translated by the Eng. Vers. in Prov. vi. 85; Ezek. iii. 9; Hab. ii. 17. mab noun denom. from ΤΡ (ὃ 86, 6). 3 without daghesh before ) (ὃ 21, 2, 6). It is called by Gesenius and Knobel a word of the later Hebrew, but see note on 1. 14. Verse 15. 92. In this verse and in the first clause of ver. 16 there seems to be an allusion to the popularity of the young king at the outset of his reign. Render, 7 saw all the living who walked under the sun, with (2.e., siding with) the youth, the second, who stood up in his stead. All the living is an hyperbolic expression, meaning here those in the kingdom mentioned ver. 14, conf. πᾶσα ἡ ᾿Ιουδαία κ. τ. . for great multitudes from Judea, etc., Matt. 11. 5: who walk under the sun is a periphrasis for living men, like “who see the sun,” vil. 11, except that it may include the notion of active or busy life. DY here denotes association or siding with, so as to favour and support, Vulg. cum, Syr. comitart: that it ought not to be joined (as by Le Clere and Geier) with psbann is evident if regard is paid to the accentua- tion. ‘YM the second, or successor, is put in apposition with 777, the art. before which shows that the 1?’ in ver. 18 is referred to. In the last clause TY" corres- ponds to the Latin Imperf. (ὃ 47, note *), and may be rendered, stood up, arose (used, says Gesenius, of the succession of a new prince, Dan. xii. 2, ὃ, 7.9. Op', Ex. i. 8), or, according to M. Stuart, stood jirm, established himself. Others (e.9., Hitzig and Heiligstedt) give 3) a fut. sense, but with a reference to the past (§ 127, 1), who was about to stand up, LXX., ὁ στήσεται ἀντ' αὐτοῦ; Vulg., qui consurget pro eo. YAMA in his stead, 1.6., instead of the old king who preceded him, conf. 2 Sam. x. 1; 2 Chron. i. 8. VerRsE 16. 93. pared, used here of a king at the head of his people (Gesen. Lew. p. 681). Render, There was no end to all the people, to all, before (or over) whom he was: so Geier, Rosenmiiller, Knobel, Hitzig, and others. In 1 Sam. xvill. 16 the same ; ECCLESIASTES, IV. 17. 63 word (1385) is used of a leader and commander, “ He (David) went out and came im pap (before them) ;” conf. Numb. xxvii. 17; 2 Chron. 1.10. Ἰδὲ is often put for ἃ large and indef. amount, see ver. Sis. ἘΠ Ps [5:γ1: 5 Nahum iis 2; DY (in pause) being a coll. noun, the plur. suff. DJ is used, and Bi} receives a rel. sense from WS (§ 123, 1), conf. note 11. 12. Da nevertheless, generally in this sense foll., as here, by a neg. particle, conf. Ps, cxxix. 2, “ Yet [Da] they have not prevailed against me.” DYN those who come afterwards, 1.e., those who come on the stage of action after the elevation of the young man to the throne (M. Stuart). 2 ΓΙ) NP will not rejoice in him, implies, according to the Heb. idiom, a strong affirmation of the contrary, conf. /'57 ἢ δὲ, v. 3; Rom. iv. 19, μὴ ἀσθενήσας τῇ πίστει for ἰσχυρὸς τῇ πίστει. The meaning of the verse seems to be, that the young king, though so popular at first, would soon experience the fickleness of the multitude. Gibbon says, ‘‘ The experienced merit of a reigning monarch is acknow- ledged by his subjects with reluctance, and frequently denied with partial and discontented murmurs, while from the opening virtues of his successor they fondly conceive the most unbounded hopes of private as well as public felicity.” (Vol. iii. ch. 18, p. 107.) Examples of popular fickleness we have in the conduct of his subjects to David, when their hearts turned after Absalom (2 Sam. xv. 6, 12, 13); also in their behaviour to Adonijah (1 Kings 11. 15 with 1 Kings i. 6, 25). The Redeemer Himself experienced it (Mark xi. 8 with xv. 8, 14). °D Truly, as often to give intensity, conf. Job vill. 6; xix. 28; Is. xxvill. 11 (Lowth’s Transl.); xxxii. 13; Ewald, Gram. ὃ 320, ὁ (5th edit.). Di also, conf. ii. 1; the vanity meant is that fickleness of popular favour just mentioned. VERSE 17. ; The transition here from description to precept is very abrupt, but accords with the discursive character of this book (see Introduction). Perhaps the connection is as follows: Qoheleth having related his own sad personal experience, and his observation of human conduct in society, next proceeds to interpose some practical cautions; the first of which relates to reverence of God in His worship, and to making and keeping a vow (ver. 17; v. 1-6), and may have been intended as an admonition to any, who from seeing that earthly happiness is the gift of God (ii. 24-26; iii. 13) should with inconsiderate eagerness and rash promises go to seek it from Him. The second is a warning against enter- taining doubts about the superintendence and moral government of God (v. 7, 8). 64 ECCLESIASTES, IV. 17. (So the Annot. Paragraph Bib.) The Eng. Vers. has made ch. iv. to end at ver. 16, and ver. 17 to stand as the first verse of ch. v., which is a clearer division than that in the Hebrew. 94. por. The Qeri says that the " is superfluous, 1.6... the word should be read as a sing. according to the punctuation. Thus it is rendered by the LXX., Syr., and Vulg.; conf. Prov. i. 15; iv. 26. The expression, Keep thy foot, con- tains, perhaps, an allusion to the ancient custom of putting off the shoes on entering sacred places, Ex. ii. 5; Josh. v.15. Cajetan and others conclude from Ex. xxx. 19 that the Jewish priests ministered barefooted in the Tabernacle, and for that reason washed their feet. The same, or a like mode of showing reverence, has prevailed in various ages. The Egyptian priests wore shoes of papyrus, because they would not touch sacred ground with shoes made of leather (1.6... the skin of a dead animal). Herod. ii. 37. Berenice, daughter of Herod Agrippa the elder, repaired to the Temple at Jerusalem barefooted to perform a vow (Joseph. B. J. i. 15), conf. Juv. Sat. vi. 159. The Greeks and Romans had their Nudipedalia sacra, and at the present day the Mahomedans take off their shoes when they enter their Mosques. The spiritual meaning of the admo- nition is, Behave thyself with reverence when thow goest to, and art present in, the House of God: conf. Ps. Ixxxix. 7, “ God is greatly to be feared in the assembly of the saints,” etc.; Ps. xciii. 5, “ Holiness becometh thine House, O Lord, for ever.” WED when, lit. “according to that which,” conf. v. 3; Gesenius says: that followed by a fut. it has a conditional power, “when (if) thou goest,” etc., Lex. p. 380. AVP, Infin. absol. used as a subject, to draw near (so Bauer, Déderlein, Michaelis, Knobel, Hitzig, and M. Stuart). For a like use of the Inf. absol. see Prov. xxv. 27, “To eat (228) much honey is not good,” though more usually the Inf. construc. is so employed, see Gen. ii. 18, and Gram. ὃ 182, 1, a). On the other hand, Aquila, Syr., Arab., Vulg., Jerome, Geier, Rosen- miiller, De Wette take it as the Inf. absol. used for the Imperative (Gram. ὃ 181, 4, (ὁ) 7), like the Greek Inf., ¢.9., χαίρειν μετὰ χαιρόντων, Rom. xii. 15, but this does not suit the latter part of the clause, in which popan is evidently the subject of Nf, and is to be regarded as a nominative (§ 183, 8). paw means “to hear and obey,” conf. 1 Sam. xv. 22, thus the Vulg. (less concisely than the Hebrew) renders, appropinqua ut audias. Multo enim melior est obedientia, «The primitive Christians were remarkable for their reverential, devotional, behaviour in God’s house. (Whately on the Book of Common Prayer, ch. ii. sect. ii. § 7.) -ECCLESIASTES, V. 1. 65 etc.; there seems to be allusion to the reading of the Law by the priests, and their exhortations to the people, Levit. x. 11; Deut. xxxiii. 10; Mic. ii. 11; ‘Mal. ii. 6, 7. Mt... MMP (is better) than that fools give sacrifice. Supply 250 before JD (ὃ 119, 1, 3rd par.), conf. Is. x. 10 [Eng. Vers., and Lowth], Ezek. ky. 2. The art. before Ὁ ῸΞ is generic, denoting an entire class (ἢ 109, 1). Mm conf. ii. 26. Mt in pause for ΓΞ]; it is probably used here of the peace- offering, which was a voluntary sacrifice (Levit. xix. 5), followed by a feast, of which the offerer and his friends partook. (Levit. vii.) Hitzig, and, after him, M. Stuart, take it for the feast itself, conf. Prov. xvii. 1; Ezek. xxxix. 17 (Gesen. Lee. (1) p. 238). Thus the words would imply a censure of those who only came to the Temple that they might partake of the sacrificial feast in the outer court, but would not enter the inner court to listen to prayers and in- structions. The last clause of the verse has been variously rendered, ¢.g., Eng. Vers., “for they consider not that they do evil;” Gesenius and Heiligstedt, “ for they know not that they do evil;” Aben Ezra and V. de Palm, “they understand only how to do evil,” subaud. [), or xb DN; Hitzig, and, after him, M. Stuart, “ for they know not how to be sad” (conf. 2 Sam, xii. 18, TY) NYY “he will vex him- self,” and in the opp. sense 240 My, iii. 12, above), which meaning, though ingenious, is not very obvious. I prefer, with Knobel, to render, for they care not (i.¢., are unconcerned) that they do evil: see ver. 13 for this signification of YT}, and Gram. ὃ 142, 2 for the Inf. construc. with 2. The “evil” meant is that of offering formal sacrifices without any real devotion, a sin often condemned in the Old Testament, see Ps. 1.8; Prov. xv. 8; Is. i. 11-14; Jer. vi. 20; vu. 21-23; Hos. vi. 6. CHAPTER V. VERSE 1. From the subject of sacrifice he here passes to that of prayer. 95. Granby: Be not hasty. bs answers to the Greek μή, as x5 does to ov, Piel Imperf., daghesh implied in 1 (ὃ 22, 1), from ea or ona to tremble (not used in Qal). Prohibitions are always expressed by the Imperfect (ἢ 127, 3, ὁ), the Imperative being restricted to commands. 5. with thy mouth, lit. upon thy mouth, conf. Ps. xv. ὃ; 1. 16, and Greek ἀνὰ στόμα ἔχειν. In these forms of expression the mouth and tongue are spoken of as the substratum of speech, or that on which speech rests, Gesen. Lez. p. 626. sob let not hasten, Piel. _Imperf. 6 66 ECCLESIASTES, V. 2. The Qal 7) occurs in Ps. xvi. 4 only. Εν, lit. to cause to come forth, hence, to utter, Hiph. Inf. of 8¥1. Δ a word, t.e., any word or thing. poNn vB, here the place where God is worshipped, conf. Deut. xiv. 26; xv. 20; Is. xxxvii. 14: so in Ps. xlii. 3; Is. i. 12 “to appear before God” is to enter His Temple. Of course the precept is applicable to prayer in any place, or at any time. A want of | the preparation of the heart is the cause of rash speaking in prayer,” and such pre- paration can only be wrought in us by the Holy Spirit making us sensible of our wants, hallowing our thoughts, and kindling our desires and affections, Rom. viii. 26, 27. Note that in this verse we have ha-Elohim, “ the God,” twice occurring, - and once in iv. 17, and again in v. 6, “Fear the God;” “thus,” says Bp. Words- worth, “Solomon makes a confession of his own sin in encouraging the worship of the strange deities, who were no gods, and declares that the God of Israel alone is the God.” With the words “ God is in heaven” conf. Ps. exv. 3,“ But our God is in | the heavens.” MPS with 7 parag., written in vii. 22 AX. The thought of the infinite distance between ourselves and God, in other words, God’s greatness and our littleness, His holiness and our vileness, should restrain us from carelessness _ and irreverence in prayer. iby therefore (ἢ 150, ὃ, d). DXOYD few, pl. of DY, | but found only here and in Ps. cix. 8. Y® is used as a substantive, an adverb, © and, though rarely, as an adjective, see Numb. xiii. 18; xxvi. 54: “few” stands | here opposed to vain repetitions (Matt. vi. 7 with 1 Kings xviii. 26), not to those β which proceed from holy zeal and fervent love, as, ¢.g., in the prayer of Daniel (ix. 16-19). Whether the words be few or many, they must be thoughtful utter- ances of the heart. VERSE 2. 96. bona a dream (Eng. Vers.), but in Hebrew many ideas are expressed | definitely which we are wont to express indefinitely, and especially, as here, in comparisons; see § 109, Rem. 1, a. yy 12 ΝΞ, Gesenius renders, “brings (lit. | comes with) many things,” videl. vain, trifling (Lew. p. 106 (2) a). Better, ἢ “cometh through the multitude of business” (Eng. Vers.); or, “cometh with much occupation” (M. Stuart). Dp. The Ὁ includes 3, and denotes comparison, as often in Hebrew, conf. ver. 6; Job v. 7; xxxiy. 3; Prov. xi. 165. xxv. 3; 2a ‘D2 is generally rendered here as a substantive governed by the preceding noun, « “ Before thou prayest, prepare thyself,” Ecclus. xviii. 23. When the Jews enter into their syna- gogues to pray, they stand silent for some time, and meditate before whom they stand. (Buxtorf, Synag. Jud., cap. 10, p. 194.) ECCLESIASTES, V. 3, 4. 67 but it is probably an adjective, as in Prov. x. 1; SDs jayeaxive 7 Os wind. 80 Hitzig, thirichte Rede; conf. the use of ND and NR. The meaning of the eee clause is that in our addresses to God folly is shown by an outpouring of bp - less ἐπάνω conf. Prov. x. 19, “ In the multitude of words there wanteth not sin.’ VERSE ὃ. 97. WD When, conf. iv. 17. AM thow shalt vow, Imperf., here = the condit. fut. of 173, which has two forms of the Imperf., viz., ὙΠ) and 1. It is generally followed, as here, by 173. Vows were common under the Old Testament dispensa- tion, but no specific directions are given about them under the New, for the Gospel requirement that we should surrender ourselves and all we have to the Lord, if fully acted on, would render further vows unnecessary.“ WINDT?N delay not. This verb in Piel has both a transitive and intransitive signification. wow to perform tt, poy Piel Inf. of poy to be completed. 5M }'S there is no pleasure, viz., to God, conf. Ps. v. 5. Less suitable is Desvceux’s rendering, “there is no will in fools,” 1.6., only fools have no settled purpose; it is their characteristic to repent of what they have done in vowing. 0? pay, Piel Imper., conf. Ps. 1. 14. An instance of neglect in the performance of a vow, and of consequent displeasure on the part of God, we have in Jacob (Gen. xxxv. 1 with xxvill. 20-22). On the other hand, Hannah delayed not to perform her vow, 1 Sam. i. 11, 24-28; and Jonah’s resolve was, what I have vowed I will pay’ (Jonah ii. 9 (10) Heb.). VERSE 4. 98. ἜΠΗ than that thou shouldest vow. In this compound word we have three instances of daghesh compensative (ὃ 19, 2, a, 6; § 20, 1, δ). The vow was a self-imposed obligation,’ Numb. xxx. ὃ; Deut. xxiii. 22; Acts v. 4. Of course, if the vow taken was sinful, it would not be binding. Hence, Jephthah's α Nevertheless, to bind ourselves by vows to the performance of acknowledged duties, as at Baptism, Confirmation, and the Lord’s Supper, is doubtless both useful to ourselves and acceptable to God. Of the Egyptians, when converted to Christ, it is declared, ‘‘they shall vow a vow unto the Lord, and per- form it” (Is. xix. 21). [See note on Is. xix. 19 in Bp. Patrick’s Comment., quoted also by Scott (Comment.). | ὡ προ, which may also be rendered as an Optative, “1 would pay:” see Dr. Pusey on the Minor Prophets. ¢ The only exception would be the Nazarite vow, when in extraordinary circumstances it was imposed by God Himself, or by the parent with His consent; see, e.g., the case of Samson (Judg. xiii. 5, 6; xvi. 17); Samuel (1 Sam. i. 11); John the Baptist (Luke i. 15): otherwise, in ordinary circumstances, a Nazarite vow was undertaken by the free choice of the individual. 68 ECCLESIASTES, V. 5. vow, Judg. xi. 80, and Herod’s, Matt. xiv. 9, being violations of God’s Law, ought not to have been kept. VERSE 5. 99. inn-oy allow not. With this meaning of {02 conf. Gen. xx. 6; xxxi. 7; Numb. xxii. 13. ΠΟ (contrac. for spd) is rendered by the Eng. Vers. - “to cause to sin,” so by most expositors: to bring guilt upon (Hengstenberg), | conf. Deut. xxiv. 4; but it may, perhaps, here mean “to bring punishment upon,” for NNT “sin” means ‘‘ punishment,” Zech. xiv. 19, as ¥ “sin” does in 1 Sam. xxvil. 10; Gen. iv. 13 (Eng. Vers.):“ moreover, the question at the close of the verse has reference to punishment. "JW thy flesh, 1.6., according to Hitzig | and M. Stuart, the animal man, as the seat of feeling, the body which suffers penal consequences in the present world, conf. Job xiv. 22; but if with Eng. Vers. we translate NOM? “to make to sin,” the expression “thy flesh” is here = thyself (Poole and Holden), and seems to imply weakness or proneness | to sin, as often σάρξ in the New Testament; hence Bp. Patrick here renders it, ‘corrupt nature.” It is true that Hengstenberg and M. Stuart deny that it ever has this meaning in the Old Testament, but see Gen. vi. 8, where "#3 evidently is used in an ethical sense, and corresponds to σάρξ. So it is understood by the | best commentators, see, ¢.g., Keil on the Pentateuch (note on Gen. vi. 3). quod. The LXX., Syr., and Arab. render, “before the face of God;” Vulg. and Eng. Vers., “before the angel;” where both expressions may be understood of a spiritual Being, representing the presence of God, Ex. xxiii. 20, 21, 2.9., the Angel of the Covenant, Is. lxiii. 9; but, perhaps, here the Hebrew word malach (rt. JN? to depute) means simply the priest, before whom the breach of any vow was to be confessed, and who was to make an atonement for it, Levit. v. 4. A priest is called a malach or messenger, Mal. ii. 7. Taw an error, or sin of ignorance, LXX. ἄγνοια, rt. 3% to wander, and hence “ to err through ignorance, or inadvertence,” opposed to voluntary and deliberate sins, Levit. iv. 2; v. 15; Numb. xv. 26. The meaning is, “Say not, I made the | vow inconsiderately, and therefore am not bound to keep it:” conf. Prov. xx. 25, “Tt is a snare... after vows to make inquiry,” i.e., to inquire how the vow may | be evaded or dispensed with. The *D before 742 means that, as often the Greek « “The view of the Hebrews respecting the close connexion of sin and punishment, of virtue and pros- perity, is plainly stamped on the language, and the two ideas are often expressed by the same words.” (Hengstenberg’s Christology; note on 15. 11]. 6.) ECCLESIASTES, V. 6, 7. 69 | éri, conf. iv. 4; 1x. 3. mid wherefore, here, says Gesenius, = “lest” (Lez. p. 453); LXX., iva μή; Vulg., ne forte; and so Syr. ὮΝ} should be angry, _Imperf. used as a subjunc. (ὃ 127, 3), from ἢν} to break forth. TIPoy on account of thy voice, t.e., thy words; (*) in pause for (:) (ὃ 29, 4, δ). 22m) and should destroy; \ consec. (§ 126, 6, 6), conf. 11. 24. “ The work of thy hands” prob. means the temporal designs and undertakings for the success of which the vows were made. The payment of vows was enforced under the Law by threats of God’s displeasure, Deut. xxiii. 21-238. VERSE 6, 100. Render the first and second clauses, For in a multitude of dreams there are also vanities, and so [in] many words: Holden considers that here we have a reason for the admonition in ver. 5, and, therefore, that many words mean ‘““many excuses;”” but more probably the verse, as a summary, refers to all that has been before said about idle prattling in prayer, and rash vows, ver. 1-5, and gives a reason for refraining from such, viz., that, like dreams, they are vain or unprofitable. 1 before 5°72) means either “also” (as often καί, and et), “etiam” (Heiligstedt), or, according to M. Stuart, is intensive, and = “indeed.” 1 before B27 denotes comparison, conf. ver. 2. 3 before 25 must be supplied before D3 (Knobel, Hitzig, M. Stuart). M27 (i. 16) is put, like an adjective, in apposition. In the last clause *3 has the force of but, and is an adversative particle (Gesen. Lex. (6) p. 393). NT governs an accus. of the person, as in ΧΙ. 13, and in both places is used of such a fear as keeps from sin; so some- times when followed by }/, see Levit. xix. 14. The art. before Elohim is emphatic, the, z.e., the living and true, God: see ver. 1. With the admonition conf. Is. viii. 13, “Sanetify the Lord God in your hearts, and let Him be your fear, and let Him be your dread.” Note that the whole of this passage from iv. 17 to v. 1-6 indicates a highly religious tone of mind, and is therefore utterly inconsistent with the sceptical opinions with which some have charged Solomon. VERSE 7. 101. For the connection, see note at the beginning of iv. 17. PYY oppression [of]. The verb Py frequently means to oppress by extortion or fraud, see, e.g., Levit. v. 21, 23 (Heb. Bible); xix. 13; Deut. xxiv. 14; Hos. xii. 8; Mic. ii. 2; Mal. iii. 5. W conf. iv. 14. On robbery [of]; the word undergoes no change in construction (§ 93, 6, Rem. 5), and governs here two nouns, but in Ezek. xviii. 18 one only. 1353, conf. ii. 8, the art. refers to the particular 70 ECCLESIASTES, V. 8. province in which the observer is. mannnbys marvel not, conf. μὴ ξενίζεσθε, 1 Pet. iv. 12, 7 vocal (ὃ 14, 1), makes it a regular guttural verb. }DOT the matter, conf. iii. 1, the art. shows that it refers to the matter just mentioned. The next clause may be rendered either for one high above him who is high observeth, or, with M. Stuart, for there is one high above him who is elevated, a watehful observer. The allusion may be to one earthly power (the king, says Bp. Patrick) | which is above another. ὍΝ lit. on the side of, over, i.e., above: see 1), Gesen. Ten. (3) (0) p. 483; by, (3) p. 630. In the last clause the reference seems to _ be to God, and the plur. D933 may be intensive, = The Most Migh: see § 108, | 2, ὦ, where several examples are given of participles and adjectives thus used, | when epithets of God. Holden, however, understands here by g*bhohim “The — High Ones of the Holy Trinity.” poy above them. God’s all-superintending — Providence is often referred to in Scripture as affording consolation in times of | oppression; see above iii. 16, 17, also Ps. x. 11-14; xii. 5 [6]; exl. 12 [13]. VERSE 8. 102. The first part of this difficult verse is rendered by our Eng. Vers. — “‘ Moreover the profit of the earth is for all.” Here } = “moreover,” and denotes that what follows is adduced as a proof of the absolute supremacy of the Divine Being just referred to. 3 in 733, contracted for 2373, means “for,” conf. ii. 24; Ua? i bon lit. “the all,” z.e., all mankind, as in Gen. xvi. 12, 535 1) “his hand — against all men,” see Gesen. Lew. (2) (d) (8) p. 897. For the K*thibh ΝΠ there | is read the Q’ri 819, which agrees with the m. noun [1 7)", and stands for the copula | “is,” though more literally, owing to the disjunctive accent on erets, the sentence would run, “ Moreover, as to the profit of the earth—for all it is,” see Lee’s Heb. | Gram. (Art. 247, 15) on the nominative absol. Knobel, however, retains the K"thibh 87] boa, and renders, “ An advantage of a land in every respect is this,” where 233 = “in all things,” conf. Gen. xxiv. 1, “the Lord had blessed Abraham in all things” [535]; Nv] (es ist) is neuter, referring to the sentence which follows, just as in iii. 13; v. 18, the same pronoun refers to what had preceded. ἢ} This translation seems to me preferable to that of the Eng. Vers., because [IN — without the article rather denotes “a land” than “ the earth.” ” Heiligstedt, like Knobel, reads 89 753, and renders “in omni hoe,” but if 73 was an adj., the correct pointing and order of the words would, as Preston remarks, be bon N73, “In poetry such an omission of the art. often occurs, but this verse is not poetry. : ECCLESIASTES, V. 8. oF for an adj. with the art. prefixed stands after the noun, and therefore, by analogy, the pronoun, with which it agrees (ὃ 112, 1, with 111, 2); nor could the words be rendered “in all of this,” for oD though a substantive (Gesen. Lez. p. 896) could not, when in construction, have an article before it (δ 111,.1); the correct pointing would be 8‘ 653," and if this, which is probably the right reading, is here adopted (as by Hitzig and M. Stuart), the clause may be lit. rendered, “* There is an advantage of a land in all of this [1.6., in all the oppression referred ‘to in ver. 7].” 108. The second clause, according to the Eng. Vers., runs thus: “the king (himself) is served by the field,” where 729} the Niph. Part., or the Niph. Perf. in pause for TY}, and involving both a past and present state (δ 126, 3, δ), is construed as a verb in the Pres., conf. i. 4, 7, agreeing with melech; so in the Syr. Vers. and Chald. Paraph.; vee “by” [of], as often after a pass. verb (ὃ 143, 2, Gesen. Lex. on 5, Ρ. 422): but here also, as in the case of erets in the first clause, it may be objected that ‘“ melech” and “sadeh,” not having an art. ought to be translated as indefinite. Perhaps, therefore, a better rendering is that of Symmachus, “rex est regioni culta,” “there is a king to a land when it is cultivated,” or LXX., βασιλεὺς τοῦ ἀγροῦ εἰργασμένου, and hence Hitzig and M. Stuart render, “ Moreover, an advantage of a land in all this, is a king to a cultivated field.” δ may be a sign either of the genitive or dative; in ver. 11 of this chap. we have δ yawn “the satiety of the rich man.” ma’ may denote a land or territory, as in Gen. xiv. 7, xxxii. 4 [3, Eng. Vers.]; Ruth i. 6. 3) means “to cultivate,” Gen. ii. 5; Deut. xxi. 4; Ezek. xxxvi. 9, 34. The sense of the verse is thus virtually the same as that in Eng. Vers., viz., that agriculture is a safe- guard to a country against oppression, for a king who encourages agriculture will not suffer the labourer to be oppressed, since he himself is dependent on the produce of the soil for his subsistence and revenue, and the stability of his throne.’ @ Or 87733, conf. MNTD3, Is. ix. 11, 20; x. 4. ὃ «ς This importance of agriculture to the welfare of the community was fully recognized by the ancient Persians, for in the Spring of every year they celebrated a festival, when the husbandmen were admitted without distinction to the table of the king and his satraps. The monarch accepted their petitions, inquired into their grievances, and conversed with them on the most equal terms. ‘ From your labours,’ he was accustomed to say (and to say with truth, if not with sincerity), ‘from your labours we receive our subsistence; you derive your tranquillity from our vigilance; since, therefore, we are mutually necessary to each other, let us live together, like brothers, in concord and love.’ " (Gibbon, vol. i. ch. 8, p- 325.) 72 ECCLESIASTES, V. 9. 104, The following are some of the other renderings which have been given of this latter clause. Mercier, Geier, and others: “ the king is subject to [or, is a servant to] the field.” But though Niphal often has a reflective sense, it does not appear that TY is ever used in this conjugation, except in the sense of “to be tilled,” or “to be served;” see Gesen. Lex. Knobel: “a king honoured [verehrt] by the land.” Gesenius: “a king who is served [honoured] by his people.” But the proper word for “honoured,” as M. Stuart after Hitzig remarks, — would be 733; 72Y in the sense of “to reverence,” or “ to worship,” is used only in reference to God and idols. Heiligstedt (after Ewald): “rex agro factus,” “terre preefectus,” a signification, which 72Y) never bears. Lastly, Preston (after Mendlessohn): “the owner of a field is served (by others),” but no where in Scripture does melech mean “owner,” for though it is so translated — by Mendlessohn in 2 Sam. xxiv. 24, viz., “ Araunah the owner (hammelech) gave — to the king,” yet the LXX., Syr., and Arab. omit the word hammelech after Araunah, nor was it read in most copies of the Vulg. previous to the new edition by Sixtus V., and if the correct reading, it may be explained by the supposition that Araunah was king of the Jebusites before the capture of Jeru- salem (Vatablus), and retained the title after they had become tributary to David (Munster), or was so called because he was of royal descent (Grotius), or because he acted towards David like a king (Belg. and Eng. Vers.): see Poole’s Synop. It is true, that by the accents melech and l’sadeh are closely united, and separated from 7293, but the authority of the Masorites in this case, as in others, is not absolutely binding;“ see note oni. 5. VERSE 9. 105. Qoheleth now returns to his observation of mankind, and regarding them individually (rather than socially, as in iii. 16—iv. 16), he notices in particular the misery of the avaricious and the selfish, ver. 9—vi. 12. In this ninth verse he declares that the eager pursuit of wealth kindles desires which can never be satisfied. I He who loveth. The sin lies not in having, but in loving, for — Abraham, ¢.g., was rich in silver and gold, Gen. xiii. 2; so David, 1 Chron. XXVIil., XXix.; but of βουλόμενοι πλουτεῖν fall into temptation, etc., 1 Tim. vi. 9. Ἢ φιλαργυρία is the root of all evil, ver. 10. Silver being the coin most in use is @ We have, e.g., the same position of the accents in Amos v. 10, M3'9 aywa is2¥, where the most appropriate rendering is not, as the accents require, “ they hate in the gate him who rebuketh,”’ but, as in Eng. Vers., ‘‘ they hate him who rebuketh in the gate.” ECCLESIASTES, V. 10. 73 put for money generally; so in vil. 12; x. 19. The second "D3 is in the accus. after a verb denoting fulness (§ 138, 3). D indef. whoever, conf. Ex. xxiv. 14; Judg. vii. ὃ; Prov. ix. 4. Vulg., qui amat divitias fructum non capiet ex iis: so Syr., Arab., Chald., Gesenius, Knobel, and others. Less suitably Rambach, Schmidt, and Spohn, after the LXX., render it as an interrogative. f{3, 3 after IM& (δ 154, 3, 2) strengthens the signification, but only occurs here: }V57, lit. a great noise, and hence, a multitude of people or of riches, rt. ΤΙΣ to boil, rage, roar; here the noun denotes abundance of treasure, as in 1 Chron. xxix. 16; Ps. xxxvil. 16. The art., which is here used, as in Greek and French, with an abstract word, is rejected, and its vowel, (=) before 7 (ἢ 35, 2, B. a), taken by the preposition. MNIIA n. f. = proventus in’ Latin, income in English, rt. N23. ya’ from the preceding clause must be supplied after Nb, conf. x. 1. See a like sentiment Juv. Sat. xiv. 189, Crescit amor nummi quantum ipsa pecunia crevit : Hor. Ep. I. 2, 56, Semper avarus eget: Ovid, Fast. 1. 211, creverunt et opes, et opum furiosa cupido, etc. ‘“Covetousness is the sin, mostly not of those who have not, but of those who have. It grows with its gains; is the less satisfied, the more it has to satisfy it.” (Pusey on Amos ii. 7.) Verse 10. 106. Riches bring increase of expenditure. ΓΔ Inf. const. of 129; render, with next word, either by the increase of goods, or, as in Eng. Vers., when goods increase; see § 132, 2. MIWA goods, i.e., wealth. The art. used with a noun denoting a class of objects. morn who eat them; the sing. suff. referring to MB. For illustration of the remark here made, see the number of Abraham’s servants, which sufficed him for an army, Gen. xiv. 14; of the household of Job, i. 3; and of Solomon, 1 Kings iv. 22, ete. Thus a man may be poorer than when he had less wealth but fewer expenses, and “if,” says Bp. Patrick, “‘ he be covetous, it is his torment that he beholds so many mouths, which eat at his cost and charge.” WW, ii. 21, here means profit or advantage. mya their owner,” plur. used for sing., conf. ver. 12; vii. 12; viii. 8; x. 11, 20; xu. 11 (§ 108, 2, 5), hence the } sing. in JY at the end of the verse refers to it. The sing. suff. 7 refers to maid. MN’) lit. the looking on of (i.e. with), n. f. of Inf. form (ὃ 84, 13); the a bya is often used in this sense in the Book of Proverbs, see, 6.7.» LA ie Stein. Oi syns DO waa 8; xviii. 9; xxii. 24; xxiii. 2; xxiv. 8; xxix. 22, and since it occurs seven times in this sense in Ecclesiastes (see references above), Bp. Wordsworth sees in this an argument for the identity of the authorship of Eccles. and Prov. (Wordsworth’s note on Prov. i. 17.) 74 ECCLESIASTES, V. 11, 12. Q*ri reads MIN. Nouns of these Inf. forms are frequently interchanged (Lee’s Heb. Gram. Art. 153, 8, note). The meaning is, that the rich man has no advan- tage from his large possessions, except the pleasure which may arise from viewing them as his own. Conf. Hor. Sat. 1. 1, 70, congestis undique saccis indormis inhians, et tanquam parcere sacris cogeris aut pictis tanquam gaudere tabellis. Verse 11. / 107. Riches bring disquietude. MPN (is) sweet, fem. of pind. This word varies the penult. in forming the fem., 1 being shorter than Ἷ (§ 27, ὃ, Rem. 1). HW sleep [of], constr. of MY for MIW* n. f. TAY labourer, i.g., VIS TY Gen. iv. 2; Proy. xii. 11 (Rosenmiiller, Knobel), or, generally, operarius (Heiligstedt); Part. act., distinct from ΔΨ (servant, or slave), which appears, however, to have been the reading of the LXX. and Arab., and is followed by Spohn and Schmidt. With the sentiment conf. Barrow’s Ser. on Industry, “ Industry will sweeten all our enjoyments, and season them with a grateful relish.” In the last clause there is a pleonasm, like that in i. 7, “the sea, it is not full:” render, but the abundance of the rich man, it does not give him quiet for sleeping, 1.6., will not suffer him to sleep. Y2WN abstr. noun with art. (§ 109, Rem. 1, c), the abundance. The b before "WY expresses the Gen. of appertaining, or possession (§ 115, 2); art. (viz., - before the guttural) used with a class (ἢ 109, 3, Rem. 1, ὁ). ΠΣ Hiph. Part. of M3 to rest, but here in Hiph. = to permit (conf. the use of W103, }N3, and δίδωμι in the same sense), followed by a dative of the person and gerund of the thing. ne Qal Inf. constr., with pref. bs from ἢ)"; % for ) (ἢ 24, 2, a), conf. i. 1. The reference is either to satiety from food, or to the cares which wealth brings with it. Somnos abrumpit cura salubres, Virg. Georg. iii. 580. An vigilare metu exanimem, noctesque diesque formidare malos fures, incendia, servos, ne te com- pulent fugientes, hoc juvat? horum semper ego optarim pauperrimus esse bonorum, Hor, Sat. i. 1, 76-79. Misera est magni custodia census, Juv. Sat. xiv. 304. VERSE 12. 108. Riches expose to perils. ndin mY") a grievous evil, lit. a diseased evil, 2.e., one which can scarcely be healed (Gesen. Lew.), conf. vi. 2; Jer. xiv. 17 nom) mp a sickly wound; Is. xvii. 11, W138 IND desperate (lit. sick) sorrow. atin is the Part; act. 'f.:s. -of nbn to be sick, diseased, used here adjectively. Before ‘M89 subau. the rel. WS, conf. i. 13. WaY kept, here, perhaps, = hoarded. soya is rendered by Eng. Vers. “for the owners thereof;” the plur. noun, however, has here a sing. meaning, as in ver. 10, and therefore the sing. suff. in the last word ECCLESIASTES, V. 13, 14. 75 refers to it. Also 5 may be rendered of in the sense of by, as in Gen. xiv. 19, by ya blessed by God (τῷ Θεῷ, LXX.), (ὃ 143, 2). ny to his harm. It often happens that riches expose their owner to violence and robbery, and certainly to many temptations in this life, to pride, vainglory, love of the world, and forget- fulness of God (1 Tim. vi. 9, 10), and hence they prove a great obstacle to an entrance into God’s kingdom (Matt. xix. 23 with Mark x. 24). ᾿ Verse 18. 109. Riches, if lost, involve a family in ruin. ΣΝ are lost, or perish. The} before it some render or, or moreover (Poole). If the riches are kept, it is to the owner’s hurt, ver. 12, but if lost, they are lost to his grief (¢dem). Others regard this verse as only an illustration of the preceding: thus the Vulg. renders the } by enim, LXX. by καί. N47 the pers. pron. used for the demonst., and taking the art. (ὃ 122,1). Y PRY an evil occurrence, lit. an affair of evil, i. 13; the expression here includes any kind of misfortune by which wealth may be lost. ὙΠ, Hiph. Perf., hath begotten, viz., before his riches were lost; so the LXX., Vulg., Syr., not, as in Eng. Vers., “he begetteth.” MDIND any thing, a word compounded of m1 > quidquid, conf. ix. 5, qualified by }'S or x5 it means nothing. The suff. in 17! refers rather to the father than the son, 1.6., the father has nothing to leave his son: thus the misfortune of the father is put in the strongest light; also the same subject, vzz., the father, is continued in the next verse. VERSE 14. 110. Riches, if preserved, must be entirely relinquished at death. Render the first and second clause, As he came forth (naked) from his mother’s womb, naked shall he again depart, as he came. 31 = again, conf. i. 7. If the meaning of the second clause was, according to Poole, ‘he shall return to his mother’s womb (the earth),” we should have expected 3 alone, or MY IY, as in Job i. 91. Na is opposed to 7), asin i. 4. WD for WN as. NW he shall receive for Ni) Imperf. of δὲ. ἸΣΘΩΞ by his labour. Jw which he may carry away, lit. may cause to go away, the verb is the Hiph. Imperf. apoc. for 7, x, 20, from Tee With the sentiment conf. Job i. 21; Ps. xlix. 11-18; 1 Tim. vi. 7; Propert. iii. 3, 35, 36, Haud ullas portabis opes Acherontis ad undas; nudus ab inferna, stulte, vehere rate. The only riches, of which a person cannot be deprived at death, are @ The LXX. and Symm. read 12. Qal Imperf., and so Hitzig ‘(his toil) which goes through his hand,” z.e., which his hand performs, or which escapes through his hands; a meaning less in accord- ance with Hebrew phraseology than that of the reading in the Masoretic text. 76 ECCLESIASTES, V. 15, 16. treasures laid up in heaven, Matt. vi. 20, and no one can be γυμνός spiritually, who is justified and sanctified. VERSE 15. 111. AID And also this. The reference seems to be to what was last men- tioned, and which is here repeated. ¥ may-5> altogether in the same way as, Gesen. Lex, p. 638. ΓΝ construc. of MWY n. f. “conjunction,” “communion,” used in the construc. only, rt. DSY to join together; here as an adverb = equally with, even as.” The three words together form, says Gesenius, a conjunction expressing exact conformity (§ 155, 2, 4). δ seems superfluous, whether we render it that, or as, i.q., WD, in which latter sense "WN is used Ex. xiv. 13; Jer. xxxiii. 22. = Qal Imperf. from J (ὃ 69, ὃ, Rem. 8); it here denotes departure, as often else- where, see ver. 14; i. 4; vi. 6. "0? for the wind, 2.e., in vain, see Jer. v.13; Job wi 263 (Hos) vill.) Ὁ} xu. 2. VeERSE 16. 112. Misery the portion of the avaricious while they live. ‘JW darkness. Mendlessohn understands it lit., viz., that through parsimony the man in question eats in darkness to save the expense of light; Aben Ezra, that he is so engaged during the day that he has not leisure to eat till the night: but it is more in accordance with the dignity and spirit of Hebrew phraseology to take it here figuratively for sadness; so Gesenius (Lew.). ?2X', according to Durell, Hitzig, and M. Stuart, has a metaph. sense, and governs 1-73 “he consumeth all his days:” the LXX. read for it 738), which they render καὶ ἐν πένθει; conf. Arab. Vers., “omnes dies ejus [consumpti sunt] tenebris et /uctu;’ but the Syr. and Vulg. agree with the Eng. Vers., “all his days also he eateth in darkness;” and that 72% is here used in its proper sense is evident, says Hengstenberg, from ver. 18. DY 18 vewed, a neut. intrans. verb. Another rendering, which is that | of the LXX., Vulg., Syr., Arab., and Eng. Vers., is the noun Dy3, conf. i. 18. yon: Houbigant, Van de Palm and Durell omit the suff. 1, which in one MS. Ken. is not found, nor in the Ancient Versions; if, however, it is retained, the word may be regarded as put for 17 bn “infirmity befalls him,” as in Ps. exy. 7. oa’ “they have hands,” is put for 0777? BY’. Ch'li, a verbal from nbn to be sick (§ 85, v.), usually denotes sickness of body, see Deut. vil. 15; xxviii. 61; Is. i. 5, and I see no reason for adopting here, with Gesenius, a metaph. sense, viz., a Elsewhere NY is always prefixed with a conf, vii. 14; once occurs ΠΡΌ, 1 Kings vii. 20. ECCLESIASTES, V. 17, 18. 77 _ affliction, or sadness, which has been already implied in the word WM. Such bodily infirmity as is caused by care and fretting seems meant. ὮΣΙ (in pause) and [there is] indignation [to him]. Supply 1b from the foregoing word: the object of the indignation may be himself and his folly, and perhaps his heirs, who, he fears, will waste all his substance. Another rendering, however, of the clause is suggested by M. Stuart, viz., “and his infirmities are even matter of indignation:” where } before the last word is regarded as intensive, see note on ver. 6. "2M is rendered “infirmities,” because being an abstract noun (of the Inf. form § 85, V.), it denotes a state or condition of infirmity, which is more usually designated with us _ by the plur., because the sing. has respect commonly to some specific malady. Thus the allusion is to bodily maladies brought on by vexation and care, and which further excite to impatience and anger. VerRsE 17. 118. From what he had observed, ver. 9-16, Qoheleth proceeds to draw the conclusion that a man should thankfully enjoy what God gives to him, whether it be little or much, ver. 18-20, conf. ii. 24; iii. 12, 13, 22.° The Eng. Vers., _ according to the accentuation, correctly renders the first clause, “Behold that which I have seen.” The pronoun is emphatic, for what Qoheleth proceeds to state was the result of his own mature reflection. MEM WN I ἐξ is good because becoming, or, 2t as a good which is becoming; LXX., ἰδοῦ εἶδον ἐγὼ ἀγαθὸν, ὅ ἐστι καλόν The subject of the three Infinitives which follow is indef., and ? = ut, that one should eat. ΞΕ for, or in exchange for, conf. iv. 9. The suff. in py and in ‘7 refers to the indef. subject of the verbs, conf. iii. 12. “IBD accus. of time (ὃ 118, 2), conf. ii. ὃ. WS rel., referring not, as Hitzig says, to the enjoyments above named, but othe days of his life,” conf. ix. 9. DYNA. The art. here and in ver. 18, is emphatic, and distinguishes the true God from the false gods of the heathen, as the source of life, and of every other blessing, conf. v. 1 (note). ST this (or it) is; conf, 1. 22. VersE 18. 114, DINT ao put absol., as to every man, conf. 111. 13, and St. John’s use of the pendant nominative in connexion with πᾶν, John vi. 89; xv. 2; xvii. 2. ΒΕ). riches, pl. m. of D2 rt. 52, 2.g., DID to gather together. According to α Geier, Ramb., and Rosenm. follow this rendering of the LXX. Our Eng. Vers., Syr., Chald. and Kimchi translate the WS by “and” (“good and comely ’’), a signification it cannot have. Houbig. and Spohn arbitrarily alter the text to May TWN. 78 ECCLESIASTES, V. 19. Bp. Patrick it is a term of wider meaning than WY, but probably the two are synonymous, and taken together denote abundance of wealth, for thus a superlative is often formed in Hebrew by the use of two synonymous words, 6.0... 2) *3Y poor and needy, 7.¢., exceedingly poor (Frey’s Gram. R. 46), conf. vi. 2: Gesenius and Knobel call it a word of the later Hebrew, but we meet with it in Joshua aon. 8! wen hath given authority to (permitted) him, lit. made him to have rule, Hiph. Perf. with suff., from D?Y to rule; the power meant is that of using wealth in a becoming manner, taking our portion with moderation and thankful- ness, and doing good to others; conf. Hor. Ep. i. 4, 6, Di tabi divitias dederant, artemque fruendi. "33 of it, viz., his wealth. ΤΙΝ to take, Qal Inf. constr. of | Nw}, conf. ver. 14. MIMD, see iii, 18. NT is (§ 121, 2). MI, fem. and neut. (for MN, conf. ii. 2). VERSE 19. 115. The first clause is usually rendered, Lor he will not much remember the days of his life [or, “is not wont to remember” (Vatablus)], and the meaning is either that time passes swiftly to such a man, because owing to his happiness he perceives not its progress, or that he does not remember the sorrows of his past life, ‘days ” being put by synecd. for evil or sad days, as in Job xviii. 20; Ps. cxxxvii. 7; Micah vii. 4 (Poole). But in the margin of Eng. Bible there is given this other rendering, according to the accentuation whereby M257 is separated from 31", “Though (he give) not much,” (yet) he remembereth, etc. (1.6., remembers with pleasure the days of his life) because God answereth, etc.” Preston, after Mendles- sohn, “ for let him remember that the days of his life are not many, and that God responds to the cheerfulness of his heart.” All the ancient versions, however, take ΓΞ as an adverb qualifying 131°; so Knobel, Heiligstedt, M. Stuart, and others. In the second clause *3 will then = because, or when. MY! answereth (Eng. Vers.), Hiph. Part. The Hiphil, according to Gesenius (Lew. p. 642), has here the same meaning as Qal (Lev. No. ὃ, bb), though we might render with Lee (Zez.), “causes answer favourably.” The answer may be considered as given to the man’s desires, just as in Hos. 11. 28 the heavens, by a beautiful figure, are said to answer (71JY) the earth, 7.e., to answer its desire for refreshing, fertilizing showers. Here the answer is given by, or through, joy of heart; conf. Ex. xix. 19, “God answered him ΠΣ through a voice.” @ « Quod si non multum,” “supple, est illud quod dederit Deus, ex superiore versu.”’ (Tremellius and Junius.) Eg ECCLESIASTES, VI. 1, 2. 79 _ Other renderings are that of Koster, “God makes him to sing in the joy of his heart,” for ΤΣ) means “to sing” (1.6., responsively), Ex. xv. 21; 1 Sam. xxi. 12; xxix. 5; Ps. exlvii. 7. M. Stuart, ‘when God shall cause [things] to correspond with [lit. respond to or chime with] the joy of his heart.” JY also means “ to bestow labour on a thing,” see i.13; i. 10; and in Hiph., “to give labour to another,” “ to occupy,” or “to exercise ;” hence the Vulg., 60 guod Deus occupat delictis cor ejus ; Hieron., occupat in letitia; LXX., ὅτι ὁ Θεὸς περισπᾷ αὐτὸν ἐν εὐφροσύνῃ καρδίας αὐτοῦ. And in this sense the term is understood by Knobel and De Wette. CHAPTER VI. VERSE 1. Qoheleth here resumes his observations on the vanity of worldly wealth, which he had broken off at ver. 17 of chap. v. The case is supposed of a man, to whom God had given the greatest earthly good, but without the power of enjoying it, and whose possessions pass into the hands of, and are consumed by, a stranger (ver. 1, 2), and who is left, after death, without honourable burial (ver. 3). Such a person is shown to be worse off than if he had never been born (ver. 4-6). 116. 72) great. It also means much, and hence the Eng. Vers., ‘common ;” Vulg., frequens apud homines. Ὁ) among: so Rosenmiiller, but as by is often used with reference to a burden (§ 154, ὃ (2) δ), perhaps a better rendering is great upon, 1.6.7 pressing heavily upon; conf. viii. 6. Ὁ) thus expresses the so called dativus incommodi (Ewald, § 524, y, pub. 1835). VERSE 2. 117, DDD WY, conf. v. 18. 123, lit., the being heavy, and hence by meton., honour, Inf. noun. By the same association of ideas βάρος in the New Testament has been thought to have a similar signification; e¢.g., 1 Thess. ii. 6, δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι. In v. 18 mention was made of riches and wealth only, but here “ honour” is added to express the greatest worldly prosperity. The same three nouns are combined in 2 Chron.i. 11. “DM Qal Part.’ of IDM, followed by 8 (lit. a part or portion), as in iv. 8: for the construc. of the Participle with UN see 1. 7. According to the LXX. the suff. } refers to the person, 6.0.) οὐκ ἔστιν ὑστερῶν τῇ ψυχῇ αὐτοῦ ἀπὸ πάντων x. 7.2. he lacketh nothing for his soul of all, ete.; so @ Gesenius in his Lea. (p. 295) calls this a [verbal] adjec., but in intrans. verbs mid. E, the active Participle of Qal coincides in form with the Perf. 3d, sing. (§ 50, 2). 80 ECCLESIASTES, VI. 3. most commentators, but Geier and Le Clerc refer it to 55, as in the Vulg., nihil deest anime suz ex omnibus que desiderat; conf. the Syr. and Arab. 278): for his soul, here = his desires and appetites. MND he desires, Hithp. Imperf. of MS “to bend,” hence, “to have an inclination,” “to desire,” the lis a reg. consonant (ὃ 72, Rem. 10), as in MY, 1. 14. With the sentiment conf. i. 10, i.e., to enjoy it (his wealth). It is doubtful whether the want of power here alluded to denotes disinclination arising from avarice, or from some judicial inflic- tion, as sickness, affliction, or worldly disappointment. ‘3 but. "22 W'S (ὃ 86, 5), a stranger, opp. to the son and lawful heir. (Gesen. Lev.) The term may here . denote either an enemy who violently takes away another’s property (conf. DY foreigners, 7.¢., enemies, Is. i. 7; xxv. 2, 5; Jer. li. 2, 51), or a stranger who insinuates himself into his regard to the prejudice of his own children and relatives, and either during his lifetime, or after his death, devours his substance. 1 "77 an evil disease, an expression taken from Deut. xxviii. 59 (Hengstenberg), fig. a grievous calamity, conf. v. 12. VERSE 3. 118. BS Though (Gesen. Lex. (C) (2) p. 56). MND, subau. po or 6°33, conf. 1 Sam. ii. 5; Jer. xv. 9, put by synecd. for many, conf. viii. 12; 1 Sam. xviii. 7; Prov. xvii. 10... ΝΣ Δ), another form of the plur. is ΤΊΣ, but the gend. of the sing. MY is retained in both the forms (ὃ 87, 3), hence we have here the fem. adj. rabboth. 17 is either an adjec. used adverb. (Gesen. Lew.), or the Perf. 3 p. m. 8. for 135, used impers. (ὃ 137, 2), so that the translation literally runs thus, “ and [though] it is much which shall be the days of his years.’ SWB3, conf. ver. 2. The art. in N2sQ7 = the pron. suff. J, “his good,” z.¢., his possessions; conf. τὴν ὀργήν His wrath, Rom. ix. 22. 3), prop. “the act of burying,” and then by meton., “ senulchre,” conf. βρῶσιν “eating” for βρῶμα “food,” John iv. 32. The Eng. Vers. “no burial” conveys the idea that the individual in question would be left @ Knobel takes M8!) here as an adverb of time (hundertmal), but thus it should have the constructive form NN, as in viii. 12. > Less fitly, as it seems to me, Knobel takes 3 for an adjec. agreeing with VN, ¢.g., “and is great as long as he lives’’ [und gross ist, so lange er lebt], where Y i.e. WN means “at what time,” ‘“ when,” as in Deut. xi. 6; 2 Chron. xxxv. 20: thus, he says, tautology is avoided; but tautology is not un- common in Hebrew, and, moreover, “‘ days of his years” is apparently a more comprehensive expression than the preceding “‘ years,” conf. Ps, xc. 10, “as to the days of our years, in them are seventy years.”’ ECCLESIASTES, VI. 4-6. 21 unburied, a disgrace inflicted only by enemies in a time of war, Is. xiv. 18, 19, but unlikely amid society, and in a time of peace: hence, unless πολ], ver. 2, means an enemy, nothing more than indecent burial, e.g., the want of a sepulchre, can be intended. That the Jews attached great importance to an honourable burial is evident from Gen. xxiii. 3-13; Jer. xxii. 19. ‘VIN = 7 think, or I judge ($ 126, 3). bp) (in pause) an untimely birth, lit. a falling, rt. bp. The LXX. here, and in Job iii. 16, render it ἔκτρωμα, conf. 1 Cor. xv. 8. VERSE 4. ' 119. The subject of this verse is evidently the untimely birth, as in ver. 5, and therefore the Eng. Vers. “he cometh” would be better “zt cometh.” 733 in vanity, or in nothingness, 7.e., has no proper life: Gesenius renders, “ cometh in a mist ” (Lex. (2)); Spohn, “in twilight;” Mich., ‘in obscurity;” none of which meanings are suitable. The art. is here used with an abstract noun (§ 109, 3, Rem. 1, 6), so with chéshekh in the next clause; departeth in darkness, 1.e., dies before it has seen the light. ‘iY cts name, or remembrance. MD is covered, expressing a present and permanent state (ὃ 127, 2). VERSE 5. 120. Ww, translated by Mendlessohn, “ the sun of prosperity,” but doubtless to be taken here in its literal sense, the meaning being that the nephel dies before it is born. Yt, according to Hitzig, is transitive, and, like MN, governs WEY, but rather it is here intrans., see Eng. Vers., and thus affirms something further respecting the nephel than its not having seen the sun, wz., that it has had no knowledge; conf. Cant. i. 8, where ‘YI is used intrans. ‘The nominative nephel is understood. MM3, see iv. 6: render, there is rest to this [the untimely birth] rather than to that [the rich man]; ΠῚ is here = midi. The contrast is made with the rich man while he is alive, and it is implied that the freedom from all ill, which an untimely birth has, is preferable to the vexatious life of the former. Quiet, M. Stuart (after Hitzig) remarks, is a thing which stands high on the list of Oriental enjoyments, and is regarded as a matter of eager desire. The rest in heaven, and in the land of Canaan, borrows a part of its intense significancy from this circumstance. VERSE 6. 121. δε even if (M. Stuart), or if supposing, posito quod (Parkhurst’s Lez.), a particle found only here and in Esth. vii. 4, contrac. (according to Gesenius) from 7 82 ECCLESIASTES, VI. 7, 8. DS and Ἧ (ἢ 155, 2, f).“ The second Ἱ is rendered yet by Eng. Vers., yet hath he seen no good, 2.e., hath enjoyed no happiness. According to this rendering Qoheleth seems to anticipate an objection, vz., that the man alluded to (ver. 1), if he lives long, is better off than an untimely birth, because life itself is a blessing; and the answer given is, that long life without enjoyment is only protracted misery, and after all ends in death. ‘The first hemistich, however, may be elliptical, And even of he shall have lived a thousand years twice told, and shall not have seen good [ what advantage will he have got from so long a life]? Do not all go to one place? i.e. | to sheol, or the grave [and therefore if any one does not enjoy his possessions now, | he never will at all]. [ΡΠ the fut. perf. (ὃ 126, 5, 6), Vulg., vixerit. DOYS twice (told), lit. “two steps or strokes,” used adverbially. ΠΝ the same, conf. Gen. xl.5; Job xxxi.15. 23 with the art. before it denotes totality, all, whether born out. of, or in, due time, whether their lives be long or short (Poole). Jon in the sense of departure, as in i. 4; v. 15 (Gesen. Lex. 3). The question = a strong” assertion, conf. i. 8. See a like sentiment in Hor. Od. ii. 3, 25, Omnes eodem cogumur. Ovid, Metam. x. 33, sq., Serius aut citius sedem properamus ad unam: Tendimus huc omnes, hee est domus ultima. | VERSE 7. 122, The connection is not clear, but it seems that Qoheleth’s design in ver. 7-9 is to infer that a wise man, though poor, who knows how to conduct himself aright, is happier than one whose desires are insatiable. In ver. 7 he declares that | all which a man really needs is the food which sustains life, yet this does not | satisfy his desires. sed for his mouth; conf. Prov. xvi. 26, “ He that laboureth | laboureth for himself, for his mouth craveth it of him” [‘‘urgeth him on,” Gesen. Lex.|. DN but yet, conf. iv. 16. 537 should not be here limited to the continually | recurring appetite for food, but, as in ver. 2, includes the desires generally. Thus Desveeux, Parkhurst (on the word nephesh), Poole, Bp. Patrick, and others. VERSE 8. 123. *3 is apodotic, and = “ Then” (M. Stuart), see Gesen. Lez. (B) (4) p. 392. The Eng. Vers. “ For” obscures the sense. The V ulg. takes no notice of the | « Because the coalition of two conjunctions points to a late time Ewald considers ON a particle of | the later Hebrew; so Gesenius and Herzfeld; but “it is utterly unlikely (says Dr. Pusey) that ON should be a compound of DN and 9; (1) because they are incompatible conjunctions; (2) because an (for 8) is a simple conjunction in Chald., Syr., Sam. And very probably YPN in Hebrew is the same conjunction only pointed wrong.”” (Lect. on Daniel, note 6, p- 328.) ; ἢ ECCLESIASTES, VI. 9. 83 ‘particle and translates “ Quid habet amplius Sapiens?” "ΓΔ is sometimes an exclamation of admiration (Gesen. Lex. (B) 2), and so I take it here: “ Then how great is the advantage to the wise man!” etc. Wi’, see il. 15, used here as a noun, as in ver. 11. say to the poor (man); the art. would lead us to expect an art. in an attributive following (ὃ 111, 2), but YT’ is a participle, and as such includes the rel. pron. (§ 134, Rem. 2), conf. Acts xxi. 8, εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγ- γελιστοῦ ὄντος [qui erat] ἐκ τῶν ἑπτά. DYN is frequently used in this book to designate men on the stage of action (M. Stuart); and “to walk before the living” is to behave with propriety before them, conf. Gen. xvii. 1, “ Walk before me,” ete. The poor man, of whom this is affirmed, is the same as the B37 before mentioned, only exhibited in a special point of view. If “ is interrogative, the questions in this verse may yet be intended to show the superiority of a wise man over a fool, for an answer is given in the following verse, “‘ Better is the sight,” etc., 1.6... the wise man has this advantage over the fool, that he contentedly enjoys the present. I prefer, however, to regard the particle as one of admiration, and perhaps the meaning would be plainer, if (as suggested in the Annot. Parag. Bib.) verses 8 and 9 were joined thus, “ Then what (7.e., how great) as the advantage of the wise above the fool! yea, how much better to the poor who knows how to walk (to conduct himself) before the living, is the sight of the eyes (1.e., the enjoyments he possesses) than the wandering of desire!” ete. VERSE 9. 124, DY ANWD the sight of the eyes, 1.6., the enjoyment of present things, “presentium fruitio” (Geier). For a like meaning of M81 see ii. 1. Ζ0.5) 7), —idit., than the walking of the soul, 1.6., the wandering of the desire (Eng. Vers.). Ἵ- for Ji before Maqqeph. Heiligstedt renders, ‘‘ grassatio anime,” 1.6.7 impetus animee appetentis, ὁρμὴ τῆς ψυχῆς: 70 ‘“‘orassari” has a stronger signification than ΓΞ) conf. Ex. ix. 23; Ps. Ixxiii. 9; xci. 6. The occurrence of the word in ver. ὃ may have led to its use here, an instance of Paronomasia; but the meaning of the term in the two clauses is very different. [ΠῚ thes (viz., the wandering of the desire) too (is) vanity, etc; conf. Hor. Ep. i. 18, 98, ‘semper inops cupido.” Even when men gain what they desired, they often find it answers not to their expectations, and consequently are disappointed. The real safeguard against such wandering of the desire is to have our affections set on things above, Col. i. 2 with Ps. Ixxii. 25. 44 ECCLESIASTES, VI. 10. VeRsE 10. 125. Qoheleth having related his observations on mankind now remarks in con- clusion that all these considerations (v7z., all that has been said about man’s vain desires and efforts after satisfying earthly good) bring us back to the unalterable arrangements of the Divine Providence (see ch. ii. 24—iii. 15), and he intimates that it is vain to attempt a further solution (10-12). (Conf. note in Annot. Parag. Bib.) The Eng. Vers. renders ver. 10 “ That which hath been is named already, and it is known“ that it (is) man: neither may he contend with Him that is mightier than he.” According to this version ΓΘ ΓΘ may refer to man himself, and it may be implied that man’s weakness and earthly nature were denoted by the name Adam which God gave him, Gen. v. 2, and it is vain therefore for such _ a creature to strive against the counsels and purposes of the Almighty. Others think that the first clause of the verse relates to God’s predetermination of the various outward conditions of men in this life, but it is not easy to connect this sense with the rendering “it is man” in the next clause: to suppose (as some) that the Divinely appointed course of events, by moulding or influencing men’s character and conduct, may be so identified with man as to be called man, is by no means an obvious explanation. Perhaps of the various versions of the passage the following, taken nearly verbatim from the Annot. Parag. Bib., may be the best: “ Whatever’ is, its name hath been called long ago (i.e. its nature and condition hath been settled), and it is known (i.e., determined) what man is, and he cannot contend with Him who is mightier than he.” The Perfect M7 here includes the Present as well as the Past, and should be rendered “is,” conf. i. 2's ane dae vil. 10: so Ewald and M. Stuart. Ὁ may mean nature or condition, like as it often denotes the character or perfections of God, e.g.,-in Ps. xlviii. 11 (10, Eng. Vers.), “ According to thy name, O God, so is thy praise.” δὲ has sometimes the force of to ordain, to determine, as in Is. xliv. 7, “ And who, as I, shall call, and shall declare it,” where “shall call” (yiqra) =“ shall ordain,” or “shall com- mand to happen;” “shall secure an event by calling or ordering it.” (Barnes on Isaiah.) δ = is;° and “WS before it has the force of id quod (δ 128, 2), conf. ὦ Impersonal (so Knobel, Herzfeld, M. Stuart, and others), though it might be rendered is (or was) known, and agree with the subject of the first clause. >LXX., ei τι ἐγένετο; Syr., quod extitit; Arab., si quid extat; Vulg., qui futurus est, which does not accord with the Hebrew. ¢ The Annot. Parag. Bib. renders the 817 as a pronoun emphatic, “‘ what man himself (15). For examples in this book, where the pronoun stands merely for the copula, see note i. 9; vii. 26. ECCLESIASTES, VI. 11, 12. 85 LXX,, καὶ ἐγνώσθη ὅ ἐστιν ἄνθρωπος; quid sit homo (Rosenmiiller); and Holden’s Crit. Note (*) in loc.: though doubtless gued is more usually expressed by ΠΩ, Ps. viii. 5; xxxix. 5. The rendering, “and it is known that it [or “ he” (Knobel) | js man,” would rather require the order of the Hebrew words to be DIN WS YIN sim (Preston), the predicate, as the more important word, being put first (ὃ 145). yb to contend; LXX., κριθῆναι; Vulg., judicio contendere. pany Him who 8 very strong. ‘redundant, see marg. note, though, perhaps, the correct pointing is 5) PRN the Almighty. 3/92 in the way of assimilation for 173 than him ($ 19, 2, Rem. 2), coinciding in form with {1 than us, for 1332 (§ 103, 2, Rem. 2). With the sentiment conf. Job xxxiii. 12, “ God is greater than man;” 1 Cor. x. 22, “ Do we provoke the Lord to jealousy? are we stronger than He?” Is. xlv. 9, “‘ Woe unto him that striveth with his Maker,’ etc. The meaning of Qoheleth, I apprehend, is that it is useless and presumptuous to call in question God’s arrangements. Our lot in life is that which God has appointed, and we ought therefore to adapt ourselves with cheerfulness to the circumstances in which we are placed. Such a frame of mind is very different from that wandering of desire referred to in ver. 9. Verse 11. 126. °D Truly, conf. iv. 16. 037 according to Eng. Vers. means “things,” 1.6. all those things (wisdom, pleasure, honour, wealth) considered in the foregoing portion of the book, and the question at the end of the verse, “what profit is there fo man?” means what profit is there in regard to his true happiness from any, or all, of these things? But if, with the LXX., Vulg., Syr., and Arab., we render the term “words,” Qoheleth appears to allude to what he had said about words in chap. v. 6, and the meaning of the question is, that words on the subject are multiplied in vain, for they cannot discover to man any abiding happiness here on earth. M371, conf. v. 6. ΘΙ ΞῪ imereasing, Hiph. Part. of Mahl) ἢ 10: : VeRSE 12. 127. °2 For; according to the second, and, I think, correct interpretation of the foregoing verse, this particle assigns a reason for the question at the end of that verse, I ask what advantage is there to man [by multiplying words], because who knows, and therefore who can tell, what is good for man in life? DUN? for DIN, for man, 1.e., for men in general, mankind; so in last clause. DYM3 in life, 2.e., while he lives; 3 pointed with art. (ἢ 35, 2, A). “DID, conf. i. 3. an TT life of his vanity, i.e., vain life (§ 106, 1), as being uncertain and transitory, and yielding no solid enjoyment; conf. vii. 15, “in the days of my vanity.” pyy') 86 ECCLESIASTES, VII. 1. by which he spendeth as a shadow (Eng. Vers.), lit., “and he spendeth them,” etc. The Ὶ is here prefixed by way of explanation, where the relative might have been used (Gesen. Lex. (d) p. 234), conf. Gen. xlix. 25; Job xxix. 12. Another rendering is “since he spendeth them,” or “he even spends them” (M. Stuart). Ἷ either causal or intensive. (see Gesen Lev.) by contrac. from bby n. m. seg.) am includes the art., which the Hebrew language uses in comparisons, where we in English leave it out; hence the Eng. Vers. properly renders here “as a shadow;” conf. Is. i. 18, ‘as scarlet,” where the Hebrew is “as the scarlet;” Eccles. viii. 13,~ by DY’? “days as a shadow” (Eng. Vers.); (ὃ 109, 3, Rem. 1, a). The same comparison of life to a shadow occurs in Job xiv. 2; Ps. exliv. 4: so Sophocles calls life σκιά, Ajax 126; Aischylus, κάπνου σκιά, Kragm. Incer.; Pindar, σκιᾶς ὄναρ, Carm. viii. Epod. v.; St. James iv. 14, ἀτμίς. With the meaning here of MWY conf. that of ποιῶ, Acts xv. 83; xvill. 23; 2 Cor. xi. 25; James iv. 13; facto, Cic. ad Attic. 5, 20, Apamew quinque dies morati Iconii decem fecimus. Elsewhere Revelation furnishes a satisfactory answer to the question in this verse, “who knoweth what is good?” see, 6.2.5 the prayer ‘ Lord, lift thou up the light of thy countenance upon us,” Ps. iv. 6. A state of acceptance with God through Christ secures us His favour here, and eternal blessedness hereafter. “WS for (Eng. Vers.) ; ὅτῳ LXX.; nam, Arab.; like ‘3, assigning a reason (Gesen. Lex. (B) (3), conf. iv. 9; x. 15; Zech. 1.15; Dan. i. 10. Thus it is co-ordinate with the °D at the beginning of the verse; WN---°} = 5 - τ "5 in viii. 7; Gen. iii. 19. M. Stuart, however, thinks that "WS here means “so that,” conf. vii. 21; Gen. xiii. 16, as often *3 (Gesen. Ler. (B) 2)," and that the idea is, that man’s days are so fleeting and short that no one can gain a knowledge, which will enable him to see and foretell future things. ‘3! shall [or can] tell, for 33, prop. shall bring to light, Hiph. imperf. of 133 (not used), to be in front, to be in sight, and hence, to be manifest. YAS after him, 1.6... on earth, after his death; conf. ii. 18; vii. 14; or after it, 2.¢., the number of his days. CHAPTER VII. VERSE 1. Qoheleth, having in the foregoing chapters noticed many instances of vanity in human life, proceeds in the remainder of the book frequently to give some ΑΒ is so rendered by Keil in Gen. xxxi. 16; Deut. xiv. 24; Job x. 6. ECCLESIASTES, VII. 2. 87 practical counsels fitted to alleviate that vanity. In the present chapter he shows the benefit of sorrow, patience, wisdom, and the fear of God. He also contrasts folly with wisdom, and illustrates from his own experience one of its most dangerous forms. The chapter, like many other parts of this book, is discursive, _ but the lessons designed to be taught are for the most part obvious. 128. Render the first hemistich, A good name (is) better than good ointment. This apothegm, which may have been well known, seems here introduced, like many sayings in the Book of Proverbs, for illustration’s sake only: 6.0.) as a good reputation is better than the greatest luxury, so the day of death, etc. The Hebrew words afford a remarkable example of Paronomasia, conf. iv. 13. DY often, as here, means, of itself, a good name; see Proy. xxii. 1; Job xxx. 8. The first 216 is the predicate, which, as more important, is usually put before the subject (ἢ 145, 1, δ). ©, written large, ‘ being one of the alphabet of large letters scattered through the Bible, which with many other marks were intended by the Masorites as a check on transcribers” (Preston). }2¥ here means ointment as a cosmetic, conf. ix. 8; Prov. xxvi. 9,16; Cant.i.3; iv. 10. It is qualified by the second 218, conf. 2 Kings xx. 13 (Is. xxxix. 2), where 187 [DY is mentioned among Hezekiah’s choice treasures. The Ἷ before DY is comparative, conf. v. 2, 6. mi, see 11]. 19. rv Niph. inf. with suff., lit., one’s being born; Ἱ indef., conf. 1. 12; v.17. Since Qoheleth speaks here calmly and deliberately, and not as in i. 17; iv. 2; vi. 5, under the influence of a mind distressed by what he felt and saw, it is probable that he refers to death, not only as a release from the evils of the present life, but as introducing a good man to another and better existence.” VERSE 2. 129. bay used specially of mourning for the dead, conf. Gen. xxvii. 41; 1. 10, MAwiD, lit., a drinking, or banquet (συμπόσιον), rt. MY, but in a wider sense denoting feasting, as in Is. xxv. 6. “WN because, i.¢., ἀνθ᾽ dv, Greek Test. NIT this is, conf. i. 9. The meaning, of course, is that “the house of mourning ” symbolizes, or represents, the end of all men. ἘΠῚ the end [of], but the art. is attached to the noun with which it is in construction (ὃ 111, 1). ΤΠ the living, @Tt has been well remarked by Scott the Commentator (after Bp. Patrick) that the doctrines which begin this seventh chapter, evz., that the day of one’s death is better than one’s birthday, mourning than feasting, sadness than laughter, rebukes than commendations, the end of a thing than the beginning, a patient spirit than a haughty spirit, are, like the Beatitudes in the Sermon on the Mount, opposed to the general opinions of the world. 88 : ECCLESIASTES, VII. 3-6. adj. m. with the art. used of a class (§ 109, 1). 115) = Ὁ δ᾽, so in ix. 1: see 2 Sam. xiii. 83; xix. 20, where we have 2; “by DY to lay to heart, z.e., “to be moved or affected by,” but in Is. xlii. 25; xlvii. 7; lvii. 1, 11, 27-79 DY “to seriously consider,” “to reflect upon,” which is the meaning here. VERSE 3. : 180. ΟΞ, though rendered by all the ancient versions anger, doubtless here means sorrow, being put in opposition to laughter. . In the same sense it occurs i. 18; ii. 23; Ps. vi. 8(Heb.); Prov. xvii. 25. sadness, τι. m. seg., from YY, see Eee, cont..Neh: i. 2, i) y5 “sadness of heart.” 6" is glad (Gesen. Lez.), contrac. for 1" (§ 24, 2, a). Imperf. of 3! ἐφ. 252 “to be good,” “to be cheerful.” The gladness meant is that resulting from moral reflection. The LXX., Vulg., Geier, Luther, and Eng. Vers. render, “the heart is made better,” but elsewhere 1°, when joined with 2?, signifies joy, conf. xi. 9; Judg. xix. 6, 9; 1 Kings xxi. 7; Ruth iii. 7: so with the verb in Hiphil, Judg. xix. 22. Verse 4. 131. ΕΞ here denotes the thoughts and sympathy. What was said, vers. 2, ὃ, of the benefits of sorrow accounts for such a disposition on the part of the wise. Fools, on the other hand, have no inclination but for mirth and levity, and if at any time in the house of mourning feel themselves under restraint. Verse 5. 132. MWa construc. of MWA a rebuke, Proy. xiii. 1; xvii. 10. The benefit of wise reproof is often declared in the Book of Proverbs; see, e¢.g., Prov. xiii. 18; xxv. 12; it implies, of course, a due regard to time, manner, person, and other circumstances. Such a wise reprover was Abigail to David, 1 Sam. xxv. 32, 33. In the second hemistich we have Y4Y LN than a man who hears [or, than a man the hearer of |, for Yi, and the Part. has either a fut. sense (about to hear), — or, as often, expresses habitual action. ‘YW is a song, adapted for the voice alone, and it here means eulogistic song, as is evident from its opposition to the rebuke of a wise man. VERSE 6. . 188. °3 For, giving a reason for the preceding declaration. 5°'D thorns, so called from the idea of boiling or bubbling up, a notion applied to the redundant and luxurious growth of plants, rt. YD to boil up (Gesen. Lew.). Grotius says it is not a pure Hebrew, but a foreign, word, yet YD “a pot” occurs Ex. xvi. 3, also BD “ thorns,” Is. xxxiv. 13, item ND “ pots,” Ps. lviii. 10 (9, Eng. Vers.), ECCLESIASTES, VII. 7. 89 where the LX X. wrongly translates it “thorns,” being seemingly not aware of the distinction between the meaning of this word in the plur. fem. and the plur. mas. With the Paronomasia in this verse conf. vil. 1. The meaning is, that as the crackling flame of thorns, though ardent for a time, is soon over (conf. Ps. cxviii. 12), so the mirth of a fool is transient and profitless. The thorn alluded to is probably the same as the Poteriwm Spinosum, which is common on the hills of Juda, Galilee, and Carmel, and is extensively used for fuel, and the bakers’ ovens. (Miss Rogers’ Domestic Life in Palestine, 2nd Edit. 1863.) ; VERSE 7. 134, 5 Surely (Eng. Vers.), or But (M. Stuart). PWYM, see v. 7: Gesenius and Lee say it is here- put by meton. for unjust gain, conf. Levit. v. 23; Ps. Ixii. 11: the Eng. Vers. oppression may mean either that practised by the wise man, or of which he is the object, and sees others to suffer. Soin makes foolish, or mad,“ Poel Imperf. (ὃ 55, Rem. 1), conf. 1. 17, LXX., περιφέρει. Desveeux and Holden render it, “gives lustre to,” and suppose allusion to be made to the beneficial effects of affliction when rightly borne, and that these are contrasted in the next clause with the injurious effect of prosperity, the gift of fortune: but rather the term refers here to the injurious effect of power on a wise man, who is tempted to its abuse;’ see, e.g., the contrast between the character of Tiberius before, and after, his accession to power, Tacit. Annal. vi. 51. 28") contrac. for TAN’), conf. ver. ὃ, Piel Imperf. “destroys,” 1.6... corrupts (Gesen. Lew.), lit., causes to go astray, from ἽΝ to be lost, to wander, ili. 6; though mas. it has here a fem. subj., as is often the case when the verb precedes (ὃ 147, a). MIA a gift, here a bribe, 7.¢., sn’, Ex. xxiii. 8. Μ. Stuart remarks that in Arabic Hakem (= 52M) means magistrate, and that not improbably it does so in this passage, for it is the corruption of a judge to which the gift (bribery) refers. Bribery was expressly forbidden by the Mosaic Law, Ex. xxiii. 8; Deut. xvi. 19." @ So Eng. Vers., Knobel, Heiligstedt, M. Stuart, and others. >So Diodati, ‘‘ he (Solomon) sets down some vicious passions which darken the lustre of it (wisdom).” Annot. on vil. 7. e “The Egyptians represent their judges without hands, and the chief, or president, with his eyes closed, to intimate, that judges should receive no gifts, and that the chief should pronounce his decree and sentence without any respect of persons.”’ Bp. Patrick on Ecclesvasticus xx. 29. ‘* By the Roman law (the 12 Tables of the Decemvirs) a judge, who accepted bribes to pronounce an iniquitous sentence, was put to death.” Gibbon, vol. viii. ch. 44, p. 92. 90 ECCLESIASTES, VII. 8, 9. Verse 8. 135. This verse is connected with the foregoing, and recommends to wait patiently, and see how oppression turns out in the end, rather than haughtily to resent it. 27 a business, or a thing (Eng. Vers.), 1.6... the oppression just spoken of. This rendering suits the context better than the λόγων of the LXX., orationis, Vulg., which Le Clere, Grotius, and Gousset explain of strife and contention. As a general truth the saying is applicable to every affliction which is sanctified to us; see Heb. xii. 11; 1 Pet. i. 6, 7, and conf. Job i. with Job xii. 12. “JN patient of, construc. form of JIN (Gesen. Ler.), prop. long, only found in the construe. form, followed by [1 (meaning here mind or disposition) which limits its application (δ 112, 2).” Lee (Heb. Lex.) renders “length of (7.e., for- bearance of) spirit,” but if JIS had been a noun, the word opposed to it would rather have been 3 haughtiness, Inf. noun, than 34 construc. form of 23 haughty (lit., lofty), found (like JON) only in the construc. form,’ conf. Ps. ci. 5; Prov. xvi. 5. Perhaps, as pride, being quick to feel an injury, prompts to impatience, M7 724 is here used rather than DIP “hasty of spirit,” see, 6...» Prov. xiv. 29; also ΒΞ ¥P, Prov. xiv. 17. VERSE 9. 186. Forbearance of spirit is here urged by an additional reason. πα ΓΝ, Com. vy. 1. Diy to be displeased, see DY3, v.16. PT construc. form of (7 n. τη. se., rt. PIN to embrace, M3! rests, Imperf. of MJ, ii. 18, here expressing habit (§ 127, 4, δ). It is a mark of folly readily to admit, and long to retain anger; conf. Proy. xiv. 17, ‘he that ts soon angry dealeth foolishly.” Examples of anger resting in the bosom are Cain, Gen. iv. 5, 8; Simeon and Levi, Gen. xxxiv. 7, 25; Absalom, 2 Sam. xiii. 22, 28, 32; Haman, Esth. iii. 5, 6; Herodias, Mark vi. 19: of hastiness of spirit, David, 1 Sam. xxv. 21; Hljah, 1 Kings xix. 4; Jod, in. 1; Jeremiah, xx. 7-18; Jonah, iv. 1-9; James and John, Luke ix. 54; St. Paul, Acts xxiii. 8. The Christian rule with regard to anger is, “Be ye angry, and sin not, let not the sun,” etc., Eph. iv. 16; “ Let every man... be slow to wrath” (βραδὺς εἰς ὀργήν), James 1. 19. a This is termed by some grammarians Distinctive construction, the word qualified by the genitive being rendered distinct or specific. See Lee’s Heb. Gram. Art. 225. ὃ Because "23 is not extant, Heiligstedt, after Ewald (Gram. § 410, γ [pub. 1835]), considers ΠΣ the construc. form of 923, adj.; but of this latter word the construc. form is 23, see 1 Sam. xvi. 7, and Gesen. Lex. p. 153. — ΟΝ ECCLESIASTES, VII. 10-12. 9] VeRSE 10. 187. Patience is recommended in opposition to that complaining spirit, which contrasts its lot with the supposed advantages of former times. ΓΙ was (and still is), conf. 1. 12. W that. Days are put for the events which happen in them by what is termed metonomy of the adjunct (Horne’s Intro. to the Scrip., Part ii. Book ii. chap. i. Sect. 18} conf. Eph. Vv. 10, αἱ ἡμέραι πονηραί εἰσιν. ΓΙΩΓΙ wisely, lit., from wisdom, 1.6... wisdom is not the source from which such an inquiry proceeds. byw followed by by in the sense of inquiry upon, or concerning, is used also in Neh. i. 2. The fault alluded to in this verse is one common in every age.” Men are prone to exaggerate their own present evils, and to extol the — advantages, but to forget the evils, of former times; just as in the age of Horace the Roman people cried up the old poets to the disparagement of the new: et nisi que terris semota suisque temporibus defuncta videt, fastidit et odit. Lib. 11. Epis. 1. 21, 22. Verse 11. 188. Having mentioned wisdom in the preceding verse Qoheleth proceeds here and in ver. 12 to speak of its utility. Render, Wisdom is good equally as an inheritance, and more (1.é., specially) to them who see the sun. 1?) an inheritance, put for wealth generally. DY sometimes denotes comparison or equality, conf. ii. 16; Job ix. 26; Ps: exx. 4. Our Eng. Vers., “is good with an inheritance,” though sanctioned by the LX X., Vulg., Arab., and Chald., and agreeing with what is said in ix. 16, “the poor man’s wisdom is despised,” is less appropriate here, because there is evidently a comparison and contrast drawn between wisdom and wealth, and the reason why wisdom is superior is given in the next verse. Π is here regarded by some as a noun, conf. vi. 8,11; LXAX., περίσσεια; Eng. Vers., profit; but Gesenius (Lex. (2) p. 344), terms it an adverb, as it evidently is in ii. 15; vii. 16. With the expression “those who see the sun” (i.e. the living) conf. vi. 5; xi. 7. So ὁρᾷν φάος ἠελίοιο for Sv, Hom. Ll., Σ΄. 61; diem videre, Ovid. Trist. v. 4,44. Qoheleth’s meaning is that wisdom is of special use to us through- out the whole of our active employments during life. | Verse 12. 139. The first clause is rendered by the Arab. Vers., “‘ Nam (esse) in sapientice umbra idem est ac (esse) in umbra pecunie,” 1.6... wisdom is not less a protection to ¢ I cannot, therefore, see any force in the remark of Knobel that the declaration in this verse would be inapplicable to the time of Solomon, and thus is an argument for the later authorship of the book. 99 ECCLESIASTES, VII. 12. men than money. So Rosenmiiller and Heiligstedt, but Jarchi, Le Clerc, and Preston understand "WS7 before bya, “ He who is under the shelter of wisdom is as though he were under the shelter of money.” The sentence is regarded as proverbial, and is expressed, like most proverbs, briefly. Others, as Hitzig and M. Stuart, consider 3 before by to be 3 essentia, or pleonastic, and not translateable, which serves to introduce the predicate, see Gesen. Lex. (D) p. 99, and Gram. § 154, 3, 2nd par. y, conf. ver. 14; thus Symm., σκέπει σοφία ws σκέπει τὸ ἀργύριον; SO the Syr. and Luther; Vulg., “‘sicut enim protegit sapientia, sic protegit pecunia;” Eng. Vers., ‘‘ For wisdom (is) a defence, (and) money (is) a defence.”“ Since shade against heat was considered in Eastern countries one of the greatest blessings, the term naturally came to be used metaph. for every kind of protection. The next clause may be rendered, “but the superiority of knowledge (is that) wisdom pre- serveth the life of its possessor:” or “but a preeminence of knowledge is wisdom which preserves,” etc. (M. Stuart), where ‘a preeminence (or “excellence”) of knowledge” is the predicate, and is put first for emphasis. })0M indicates superior utility or advantage. Money, though often a defence, is liable to be lost in various ways, but wisdom may prove a permanent security to its possessor. According to the accentuation MYT being marked with a great distinctive cannot be in construc- tion with the following noun, though it is so taken by the LXX.,’ Syr., and Arab. Versions, and by the Chald. Paraph. Another rendering, however, which the accents admit of, is “but knowledge is a gain (1.e., excels) [Gewinn ist Einsicht (Knobel); emolumentum est scientia (Heiligstedt)], wisdom’ (it) preserveth,” ete. The verse seems to refer to oppression, with regard to which wisdom enables a man so prudently to conduct himself as to escape destruction: conf. what, on the other hand, is said, ver. 17, of folly, “‘ Be not foolish, why shouldest thou die before thy time?” ΠΣ, Piel Imperf. 3 p. f. s., preserveth alive, conf. Gen. xii. 12. Ym) JON “will save thee alive.” Others render, as Eng. Vers., “giveth life to;” “giveth strength or efficacy to” (Lee’s Heb. Lex.); conf. Cic. Tuscul. iii. 5, sapientia « Bp. Wordsworth, in his Greek Test., considers Mark v. 25, γυνή τις οὖσα ἐν ῥύσει αἵματος, to be an imitation of this Beth essenti@, but οὖσα ἐν ῥύσει, according to Winer, expresses merely a condition or state in which. See Winer’s Gram. of New Test. Part iii. Sect. xxix. Some, as Winer, Ewald, and Lee, account the Hebrew Beth essentie a pure grammatical figment, but its misapplication in some instances, Gesenius thinks, is no reason for rejecting it as a Hebrew idiom. (Lez. on prep. 3.) ὃ Kal περίσσεια γνώσεως τῆς σοφίας ζωοποιήσει, κ. τ. λ. ς ΠΌΞΠΠ having a distinctive accent may be construed as a nominative 8050]. (Lee’s Heb. Gram. Art. 248, 3.) | β ECCLESIASTES, VIL 13, 14. _ 93 sanitas animi; ‘venders flourishing or happy” (Knobel and Heiligstedt). mya its possessor, see note v. 10. Qoheleth uses the term wisdom here in reference to the present life only, but in its highest sense, as denoting true piety, it gives eternal life to its possessor, see Prov. ii. 18. Verse 13. 140. A reason for patience derived from the consideration of God’s overruling Providence. MS contemplate, or consider, conf. i. 14; vil. 27. DONT MYYD-MS the work of God, 2.e., what God does in the affairs of human life, His Providential arrangements, see ill. 1-11, 14. Elohim has the art. for emphasis. 231’, see i. 8. |p to make straight, Piel Inf. of ph, 1.15. IM WS which He hath made crooked, Piel Perf. with suff., to which a rel. sense is given by the rel. pron.; see Ny, i. 15. The affirmative interrog. has a neg. sense (§ 153, 2, 2nd par.), and the meaning is, that it is in vain to struggle when God is pleased either to cross us in any of our private designs, or to send any public calamity, which by our own art and power we can neither avoid nor remedy (Bp. Patrick). The supremacy of the Divine Providence is often asserted in Scripture, see Job xi. 10; xxxiv. 29; Is. xlii. 16; Dan. iv. 34-37. VeRsE 14. 141. An exhortation to conform our mind to our condition, whatever it may be, and to recognize the hand of God in the disposal of all things. Jn the day of prosperity be joyful (Eng. Vers.). Hither A123 = 316 with 3 essentiz, conf. ver. 12, or 310 is used for the abstract 31, “be in gladness,” 2.6., “be glad,” see Lee’s Heb. Lex.’ Preston renders, “‘ continue in what is good,” 2.e., in the practice of God’s will, and do not allow prosperity to pervert thee; but often in this book 1210 has reference to enjoyment, see ii. 8; 11. 12; ix. 7. With the sentiment conf. vii. 15; ix. 7-9, and mark the reason given, Deut. xxviii. 47, for the curses which should come upon Israel, “ Becawse thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things.” The next clause is rendered by the Arab. Vers. “look upon the day of adversity,” 1.6.,) keep it in view, be prepared for it; malam diem praecave, Vulg.; but this rendering does not preserve the evident sameness of construction between ΠῚ OVA and Ny ΟἿΣ, hence rightly the Eng. Vers., “in the day of adversity consider.” What we should consider is, that affliction comes from God, and therefore calls for sub- @ So Ex. xxxii. 22, which Gesenius renders “ thou knowest the people 817 Y72 “5 that they are evil,” may be rendered “thou knowest the people that it is in wickedness.” (See Keil zm loco.) 94 ECCLESIASTES, VII. 15. mission (Micah vi. 9), that it is sent for our good, to show us the vanity of the world, to bring us to repentance for sin, and to earnest preparation for a better life. “Let no man flatter himself that any thing external will make him wise or virtuous, without his taking pains to /earn wisdom or virtue from it.” (Archbp. Whately’s Notes on Essay V. of Lord Bacon, p. 59.) Observe the paronomasia or alliteration between 7210 and 340; MYT and AS". nay over against, Eng. Vers., or equally with, even as, Gesen. Lex., see M2, v. 15. my hath ordered, or hath arranged. © mary to the end that, Gesen. Lex., conf. iii. 18. YON after him ; if the suff. is used as a reflex pron. (ὃ 124, 1, 0), referring to DIN7, as in in. 22, vi. 12, the meaning is that God has so ordered the vicissitudes of good and evil that man may never find out what shall be after himself, z.e., be able to foresee with certainty the future; but if the suff. refers to Elohim, that man may not after God find out any thing, 1.6., any thing wiser or more suitable than the arrangements of God’s Providence, nor be able to follow in God’s track, and trace His footsteps, God’s ways being inscrutable, conf. vin. 17; Rom.) xi: 33.4 ΠΕ Vulg. takes MIND for DIN a blemish, with 1 parag., and renders 8 by “contra,” conf. Symm., τοῦ μὴ εὑρεῖν ἄνθρωπον Kat’ αὐτοῦ μέμψιν : Yarchi and Mendlessohn, “in order that man might not find any reflection to make against God;” “AN N82; being regarded as a form of expression = to find matter of complaint against. But the meaning “contra” thus given to IN is not warranted by like usage elsewhere. Verse 15—18. Mention is made of an especial mystery of Divine Providence, and two cautions given in reference to it. Verse 15. 142. Sonny lit. the all, i.e., all which I have just said about alternate prosperity ee and adversity (ver. 13, 14), and what I am next about to mention; “all sorts of | events, both such as I have already mentioned, and such as I am about to declare” (Poole’s Annot.). The article seems to indicate that Qoheleth does not refer merely to what he was about to say, but to what he had said. ‘YS 7 have con- templated, or I have considered, conf. 1. 14. bon ‘3, ἦδι, in my frail fleeting existence, conf. vi. 12; ix. 9; perhaps, however, the expression here denotes the period when he was vainly seeking happiness in earthly things: M. Stuart renders, “in the days of my vain efforts,” 1.6., of my vain efforts in trying to solve the problem of the mysterious alternations of good and evil. ‘2% who perisheth, Qal Part. of TIX, iii, 6. SPT¥2 in his righteousness, 1.9.) though living a life of ECCLESIASTES, VII. 16. 95 righteousness, as, ¢.g., Abel and Naboth. 2 in this word, as in iNY3, is rendered in by LXX., Vulg., Chald. Paraph., and Eng. Vers., but Symmachus, Déder- lein, V. de Palm, Bauer, Umbreit and others ade it by or through. In every age some have been persecuted for righteousness’ sake, and others have been able by their power or cunning to secure impunity for their crimes. ‘JN who prolongeth, subau. BvD! (as in vil. 12; Prov. xxviii. 2), which is supplied in vill. 13; Deut. iv. 26, 40; v. 30; Josh. xxiv. 31 (ὃ 53, 2, Rem. 1). With regard to the mysterious Providence, alluded to in this verse, it may be remarked, that God often permits the wicked to prosper in their wickedness in order that they may thereby become riper for ruin; but, on the other hand, He prepares His own people by means of suffering for the enjoyment of greater bliss and glory hereafter. The Judgment Day will rectify many seeming anomalies of the pre- sent life. Verse 16. 149. nan... Sy. Some (as Heiligstedt and Bp. Wordsworth after Jerome) understand the words to mean, “ Be not too just,” 7.e., too severe in judging of the conduct of others; but there seems no reason for thus limiting the meaning of tsaddig. Here, and in ver. 15, it may comprehend righteousness generally. The Eng. Vers. renders, “‘ Be not righteous overmuch ;” and Bp. Patrick, following the opinion of Gregory of Nazianzum, considers the words to be a caution against an injudicious way of manifesting our righteousness. So Poole (Annot. in loc.); and M. Henry comments thus, ‘A just man may perish in his righteousness, but let him not by his own imprudence and rash zeal pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him.” Too righteous, in the proper sense of the term, it is, of course, impossible to be, but there may often be zeal without discretion; a casting of our pearls before swine; a needless scrupulosity in matters not of vital importance. We ought to exercise a sound judgment in all things, conf. vill. 5.° Moral virtue is defined by Aristotle to be a mean between two extremes, excess and defect (Zthics, Bk. II. v. p. 69, Brewer’s Edit.), conf. Hor. Lib. 1. Ep. xviii. 9, Virtus est medium vitiorum; et utringue reductum. “KY DINNA-PN demean not thyself as overwise; 1.6., as wiser a «ἐ An indiscreet good man often does a great deal of mischief in the world, and raises an opposition to the good which he meant to recommend; our Saviour, therefore, as a necessary qualification for preaching the gospel, exhorts his disciples to be ‘ wise as serpents, and innocent as doves.’”’ (Bp. Sherlock’s Dise. lvi. p. 108.) 96 ECCLESIASTES, VII. 17, 18. than others; the final syll. of the verb takes (-) (ἢ 54, ὃ, N.B. Rem.). “WN too much, or over, used adverb., as in ii. 15; xii. 9, 12. Gesenius renders the phrase, “be not too wise in thine own eyes,” and seems to understand it of the thoughts only, but the context (ver. 15, 17, 18) rather refers to conduct, conf. M302 let us deal wisely, Ex. i. 10, see note of Keil zm loc. DRIWM shouldest thou destroy thyself : so Gesenius and Lee (Lez.), Hithpoel Imperf. for DSWNN, the Y coalescing with M by daghesh, though it is a letter of a different organ (§ 54, 2, 6), from DHY to be laid waste, to be desolated (Gesen. Lex.). In Hithpoel the word most frequently means to be amazed, astonished, or dispirited, see Is. lix. 16; Ixiil. 5; Ps. exliii. 4; LXX. here, μήποτε ἐκπλαγῇς; Vulg., ne obstupescas; but such does not seem to be the meaning in this place. M. Stuart renders, “why shouldest thou make thyself forsaken?” and thinks that there is a reference to Job (xvi. 7), who was left without any real friends; Desveeux, “‘why shouldest thou be left alone?” 7.¢., cause thyself to be abandoned by thy friends and acquaintance; but, as in the 15th verse, the perishing of the righteous is mentioned,.and ver. 16 and 17 seem intended to qualify the declaration in that verse, and to show that generally it is only an excessive scrupulosity and indiscreet zeal which cause the _ destruction of the righteous, and only wickedness kept within due bounds which is attended with prosperity; perhaps the rendering of Gesenius given above, which accords with that of the Eng. Vers., Prof. Lee (Zex.), Heiligstedt, and others, is not inappropriate. M. Stuart allows that perishing may be here involved in the being forsaken, or be at least the consequence of it. Verse 17. 144. Be not wicked overmuch. Of course this no more justifies a lower degree of - wickedness than the condemnation of excess of riot, and abominable idolatries, in 1 Pet. iv. 3, 4, justifies any kind of rioting or idolatry. Aristotle well says that vices are altogether extremes (Ethics, Bk. II. ch. v. p. 70. Brewer’s Edit.). bop, see ii. 19. Here folly, like wisdom in the former verse, has reference to conduct. All folly has the nature of sin, but those who go to excess in wickedness are fools in the fullest sense of the term, and may cut short their days. "JAY Nba before thy time, lit., in thy not time, conf. Job xv. 82; xxii. 16. The wicked often come to a premature end by presumptuous sins; Ps. lv. 23; “bloody and deceitful men shall not live out half their days.” Verse 18. 145. Render, Jt ts good that thou lay hold on this (i.e., the precept about excess ', ECCLESIASTES, VII. 19. 97 in righteousness), and from that (the precept about excess in wickedness) withdraw not thy hand, for he that feareth God cometh forth from them all, 2.e., from both extremes and their evil results. ‘5 is put at the beginning of the second clause, that the contrast with M2 may be the stronger. M3MN-S, lit., allow not to rest, i.e., let not go, Hiph. Imperf. 2 p. m. 8. apoc. for M38 from M3. The concluding words D73"NS N¥! are rendered by M. Stuart, after Hitzig, “will make his way with both,” 1.6., will make his way in company with both the cautions given, or will take them along with him. This meaning, however, is not very obvious, and therefore I prefer, with Gesenius, Knobel, Heiligstedt, and others, to consider δὲν", though intrans., as followed by an accus., like the Latin egredi urbem (§ 188, 1), see Gen. xliv. 4; Ex. ix. 29, 33; 2 age xx. 4; Amos iv. ὃ. N¥ sometimes denotes escape, as in 1 Sam. xiv. 41, where it is ΟΕ ἢ to 35); thus the Arab. Vers. here renders, ‘‘incolumis evadet ab omnibus rebus.” 073 = “both of them,” asin 11. 14. With the sentiment conf. viii. 12, “zt shall be well with them that fear God ;” Ps. xxxvil. 28, 24, “ The steps of a good man are ordered by the Lord,’ etc. Note that the piety of Qoheleth is clearly indicated in this clause, as in iv. 17—-v. 1-6, and is utterly inconsistent with the scepticism, etc., with which he has been charged.“ Verse 19. 146. Qoheleth now returns to the advantages connected with wisdom. In ver. 12 he had called it a defence, but here he speaks of it much more emphatically. m2IM1; some expositors identify it with the fear of God in ver. 18: thus Desveeux, who makes the art. here demonstrative, “‘ This wisdom,” 7.e., that implied in the fear of God; but the art., I apprehend, is used here, as in ver. 12, with an abstract noun (§ 109, 8, Rem. 1, ¢), and wisdom means sagacity, practical wisdom, know- ledge regulated by sound judgment, as in ix. 15-18; x. 10, though, of course, such wisdom becomes a source of far greater strength when accompanied with the fear of God. IPA strengthens (Aquila, Syr., Vulg., Engy Vers.). MY is used both actively and passively (Gesen. Lex. p. 618). The prep. τ᾿ the pointing of which @ Of the above passage (ver. 15-18) other and various explanations have been given; ¢.g., some regard ver. 16 as the supposed objection of an ungodly man, which is answered by Solomon, ver. 17. Others think that ver. 16,17 are intended to caution against such a conceit of our own superior righteousness and wisdom, as should lead us to censure, or fancy we could rectify, the (seeming) anomalies of Divine Providence (ver. 15); while ver. 18 declares what is the right course to be pursued with regard to those anomalies. But these interpretations are not without much difficulty, and the one I have given seems to me the most simple, and most in keeping with the context, 8 98 ECCLESIASTES, VII. 20, 21. denotes the art. (§ 35, Rem. 2), gives to the verb the meaning of imparting strength, as NP followed by Ὁ means “ gave a name to,” Gen. 11.19. Knobel and Hengstenberg, however, prefer to render, ‘‘ wisdom is strong for the wise,” 2.e., proves itself strong for his best interests. MY more than ten, 2.e., than many ; “ten” as a round number expressing completeness, conf. Gen. xxxi. 7, “ten — times,” 7.¢., very often: the fem. numeral stands in apposition to the masc. noun following, and is used as a coll. noun (ὃ 97). DO"? chieftains, including by implication the forces which they lead (Hitzig and M. Stuart): the pl. m. is found here only, but the m. sing. O*?Y occurs vill. 8; x. 5; Gen. xlii. 6; Dan. v. 29 (in ie ἘΠ Ὁ; ΝΟ 2); the simple meaning is “ἃ man of authority,” rt. O?Y to rule over, whence in Arabic is derived the word Sultan.” 7 are, the Perf. used as a Pres. _ (§ 126, 3). Conf. with the sentimént in this verse ix. 15-17;. Prov. xxi. 22; xxly. 5. VERSE 20. 147. 5 For, Eng. Vers., so the LXX., Syr., Vulg., and Arab.; it seems to indicate that wisdom may be a better protection even than righteousness, for there is no righteous man who does not sometimes sin, and therefore incur danger (so Hitzig and M. Stuart); conf. ver. 6, where in like manner ‘3 at the beginning gives a reason for the declaration in the foregoing verse. Holden, on the supposi- tion that wisdom in ver. 19 is identical with righteousness, renders *3 “ although,” and regards ver. 20 as qualifying the statement in ver. 19. Others, as Heiligstedt and Knobel, think that ver. 20 begins a new subject, vzz., that of being indulgent to the faults of others, since none, not even the best, are perfect: hence they render 3 “Truly,” or ‘“ Because” (Knobel), and connect ver. 20 with ver. 21, which cautions against listening to evil reports; but to this connection Δὲ also, at the beginning of ver. 21, seems opposed. With the sentiment conf. 1 Kings viii. 46; Prov. xx. 9; 1 Johni. 8; and see, for instances of good men falling, the histories of Abraham, David, Solomon, Peter, etc. VERSE 21. 148. δὲ Also (Eng. Vers.), “‘ Moreover” (M. Stuart). It seems to indicate here transition to another topic, viz., how we should act in reference to one of the commonest of all human ills, viz., evil speaking. 3° (men) say, 3 in pause for a, conf. iv. 10, the indeterm. 3rd pers. (ὃ 137, 3, δ), conf. δώσουσιν, Luke vi. 38; α Parkhurst’s Heb. Lex. The title was first invented, says Gibbon, for Mahmood or Mahmud, one of the greatest of the Turkish princes. (Vol. x. p. 335.) ECCLESIASTES, VII. 22. 99 συνάγουσιν, John xv. 6; βλέπωσι, Rev. xvi. 15. 29 inno give not thy mind, i.e., do not seriously attend to, conf. 1. 13. Saul acted in the spirit of this precept, when, on hearing the taunts of the children of Belial, he “held his peace” (lit., was as one deaf), 1 Sam. x. 27; David under similar circumstances was “as a deaf man, and heard not, as one in whose mouth were no reproofs” [replies (Perowne)], Ps. xxxviii. 18, 14. WN so that, LXX. ὅπως, conf. vi. 12; Deut. Exviil. 27, 35,51; 2 Kings ix. 37; Mal. iii. 19-(iv..1, Eng. Vers.). Joop reviling thee, Piel Part. with suff. J— in pause (§ 58, ὃ, ὁ), the first 5 with daghesh. forte omitted (ᾧ 20, ὃ, δ), from bp to be light, fig. to be diminished, to be worthless, and hence in Piel to treat as light, to declare worthless, to revile, to curse. In Gen. xii. 3, it is distinguished from M8, which denotes judicial cursing on the part of God. (Keil on the Pent.) VERSE 22. 149, DYSYD times, conf. vi. 6, fem. with a masc. form (ὃ 107, 4), and hence with the fem. adj. 35, conf. Dp’, vi. 3; here it may stand as an absol. accus. of time, or, according to Hitzig and M. Stuart, is = many ¢nstances, and is governed by YT; in the latter case WS = “when,” in the former “ that” [quod], conf. 17: 2? thy conscience; Vulg., conscientia tua. “The Hebrew language has no precise term for conscience, but the Hebrew writers in the Old Test. generally use either ay heart, or M7 spirit: so καρδία is used 1 John iii. 20, 21, and πνεῦμα 1 Cor. ii. 11.” (Bp. Sanderson, Lectures on Conscience, Lect. i. § ὃ, vol. iv. p. 2.) FS, see vy. 1.° DMM others; there is also a fem. plur. NINN. This verse indicates an intimate acquaintance with human nature. The argument is that a consciousness of our own faults against others should keep us from being angry at their faults against us, and a recollection of the impotence of our own anger against others should encourage us not to fear theirs. Doubtless this advice, if acted upon, would tend considerably to mitigate the evils of life, to suggest alleviations of which seems (as above stated, note on ver. 1) to be the main design of this chapter. 2 Our Eng. Vers. is, “ For oftentimes also thine own heart knoweth that,”’ etc. Less fitly the Vulg., Geier, Ramb., Le Clerc, and others connect nia] OMY with A72P, e.g., tu crebro maledixisti aliis (Vulg.), though the meaning comes to the same. For YT the LXX. and Aquila seem to have read Y, for they render by πονηρεύσεται in the sense of “it will vex.” ὃ Perhaps, however, the word Y1!2, x. 20, is equivalent to our term conscience, see note zm loco. e Without 1 it occurs five times in 3°, vzz., here, and in 1 Sam. xxiv. 19; Jobi. 10; Ps. vi. 4; Neh. ix. 6. - 100 ECCLESIASTES, VII. 23-25. VeERSE 283—29. Qoheleth sums up his experience in reference to wisdom and its opposite, folly, intimating that from the latter, even in its most dangerous and — subtle form, God affords protection to those who please Him. VERSE 23. 150. ΠΟ seems to refer to all which he had already said: all his foregoing statements were the result of his own experience and observation. ‘M'D) 7 have proved, Piel Perf. of D3, ii. 1. M5302 by wisdom, i.e, by intelligence or power of insight. ‘MON L thought = amarti ‘ni b‘libbi, ii. 1; iti. 17, 18. MOONS let me become wise, Qal Imperf. with M— cohort. (ὃ 128, 1), conf. il. 1: Le Clerc, Déderl., and Rosenm. render “I am wise,” but all the ancient versions and our Eng. Vers. take it as a fut., ‘‘I will be, or will become, wise:” so Knobel and Heiligstedt; Symm., ὑπέλαβον σοφὸς γενέσθαι. NM this, viz., the becoming wise, the neuter expressed, as usually, by the fem. ar from me, i.e., though he could attain to some of the practical effects of wisdom, yet its real nature or essence was far beyond his reach; conf. next verse. VERSE 24. 151, TAY-AD PIM] That which is far of, Eng. Vers. So Geier, Van de Palm, Knobel, Hitzig, and M. Stuart. “ Rachéq” is put first for emphasis, and the past tense “hayah” denotes that which was and still is, conf. vi. 10. ΡΝ deep; the repetition of the word expresses a superlative, see note i. 6, and the mase. gend. is — used in the adjectives for the neuter, the change from the fem. in ver. 23 indicating a more general statement. ‘3N¥D! can find it; the Imperf. used as a Potential (ἢ 127, ὃ, d). 13> verbal suff. with 1 demonst. (ὃ 58, 4). Conf. what is said of wisdom in the highest sense of the term, Job xxviii. 12, 20; Sir. xxiv. 28, 29; Bar. iii. 15-23, 29-31. In viii. 17 similar language is used in reference to man’s ignorance of the dealings of God’s Providence: see also iii. 11. VERSE 25. 152. "ΤῚΣ, conf. ii. 20. The first three words are rendered by M. Stuart “I turned myself and my purpose was,” but the conjunctive accent under ‘J$ shows that, in the opinion of the Masorites at least, it and libbi ought to be construed together, [ and my mind; so the LXX., Syr., and Arab.; Ἱ having the force of with, e.g., “1 with every effort of my mind;” see Ewald’s Gram. § 603, 1 (pub. 1835). Very many Codices, however, have "273, which may account for the rendering of the Vulg., animo meo. The three infinitives, which follow, express earnest and persevering resolve; the last of them being without the prefix ? seems ECCLESIASTES, VII. 26. 101 to introduce a new clause,” and the } before it to be explanatory, “even to search out” (M. Stuart). }ia¥ n. m., a word peculiar to this book, and of which many renderings have been given, 6... LXX., ψῆφος here, but λογισμός ver. 27; 1x. 10; Vulg. and Syr., ratio; Eng. Vers., ‘‘the reason” (of things); Gesenius, ‘ reason” or “understanding.” Perhaps “intelligence,” or ‘‘ consideration,” comes nearest to the meaning here, rt. 2M to think, to meditate, to devise. Thus M. Stuart says it is another term for wisdom, viz., wisdom excogitating, meditating, and both terms increase the intensity of expression = wisdom in the highest sense. The latter part of the verse is rendered by our Eng. Vers. “ the wickedness of folly, even of foolishness (and) madness:” but according to this translation the Hebrew should rather have been Span yw, and ν have been repeated before moon. A better rendering, therefore, is that of M. Stuart, Heiligstedt, and Hengstenberg, “ wicked- ness as folly, and folly as madness.” Kesel and sikhlith, though they differ in form, have the same meaning (Gesen. Lex.), and the art. with the latter word merely points to the preceding, and has the force of “ that.” By thoroughly investigating human folly, or wickedness, Qoheleth hoped to gain a clearer insight into its opposite, true wisdom, conf. 1. 17; ἢ. 12. In the follow- ing verses he declares what he had discovered as the highest instance of folly. The sin to which he specially alludes is termed “folly,” Gen. xxxiv. 7; Deut. xxi 2B; Judg. xx. 6; 2 Sam. xui. 12. VERSE 26. 153. ΝΙΝ, Part. act. of ΝΘ, used here with “38 for the finite verb (ὃ 134, 2, a), conf. iv. 8:0 the usual form of the Part. is S¥¥9, but this is an instance of the vowels of one cognate rt. being applied to another, N¥ID as if from ΠΝ (§ 75, Rem. vi. 21, a), conf. SOM, viii. 12; ix. 18. These are Syriasms, and it is not surprising that a few such forms should occur in this book, seeing that the dominions of Solomon comprised Syria. bitter, adj. τα. Parad. VIL, used here as a neuter, conf. ver. 24, followed by the compar. 2, a more bitter (thing ) than death, conf. Prov. v. 4, 5, “Her end is bitter as wormwood. ... Her feet go down to death,” ete. AWN contrac. for MWNT (§ 19, 8). Gesenius (Lew.) ἃ Sometimes 9 before an Infinitive is omitted merely by poetic licence, as, e.g., 142 2D" play skil- fully, Is. xxiii. 16. Luther, Knobel, Heiligstedt, and M. Stuart render it in the past, “JT found,” but perhaps more correctly the Eng. Vers. “1 find,” the participle expressing that this was the result he had come to, and which he still held to be the right result. 102 ECCLESIASTES, VII. 27. says that the word is here used with the art. collec. for the female sex, but rather Qoheleth is speaking of those only among them, who endeavour to inveigle men by their arts and blandishments. NS‘TJ™7WN who is (Hitzig and M. Stuart); the NT is thought by Durell, Desveux, and Holden to be emphatic, “ herself (is),” but probably it merely stands for the copula, conf. i. 9; vi. 10. The Eng. Vers. joins WS with ™3?, and renders, “whose heart,” but this would require Ni instead of NJ, because 1? is masc., having 32? for its fem., whence comes the plur. libboth. (Gesen. Lex. on ΓΞ, Ρ. 428.) ΕΞ is here the accus. of the manner in which (ὃ 118, 3), and, with the fem. suff. A, should be rendered, as to her heart. ΝΜ. snares, rt. ἽΝ to lie in wait, and hence, to hunt. DYN nets, rt. ON to shut up, LXX., σαγῆναι, used here metaph. of the blandishments of a woman. ODS bonds, pl. m. of TDS a bond, rt. SDS to bind (Gesen.). The hands are so termed because by fondling and embracing they bind, as it were, the paramour. In Cant. vii. 6 the same figure is used in reference to locks of hair. 249 pleasing, see Eng. Vers., or good, morally. bt shall be delivered, lit., shall be made to escape or slip through, Niph. Imperf.; from pop to be smooth, slippery, and hence, to slip away, escape: in the pass. sense the same conjug. is used in Ps. xxii. 6; Joel ii. 5 (Heb.); more often, however, it is used reflectively (Gesen. Lew.): “shall escape,” Eng. Vers. Joseph is an example of such escape, Gen. xxxix. 9, 12. NDIN, see 11. 26. sa shall be taken, Niph. Imperf., (=) for (-), the accent being retracted because the next word is a monosyllable (ὃ 29, ὃ, ὁ). Indulgence in other sins renders easier a fall into the particular sin here alluded to. God, in just judgment, often abandons to themselves those whose ways displease Him; conf. Prov. xxii. 14, “ The mouth of a strange woman is a deep pit, he that is abhorred of the Lord shall fall therein.” VERSE 27. 154. AX Consider well, more forcible than 37 behold. MM this, viz., what follows in ver. 28. nomp M8, see note on i. 1, and conf. for a similar mis- reading 2 Sam. v. 2; Job xxxviii. 12. ΤΙΝ NAS one to another;’? DIS for @ Gesenius on the word 30 in his Leas. (1832) (1859) gives the gender as mase.; so Hitzig, and Fuerst (Concord.). If, however, according to Lee’s Lex., 2? is comm., it might, like many other nouns of comm. gend., have a fem. plur., and the use of δ᾽ Π, as in our Eng. Vers., would be defensible. ὃ Or, as in Eng. Vers., ‘‘one by one,” ‘one after another” (Gesen. Lex. (10) p. 29); an adverbial phrase, like O'9B7?8 D'2B, Gen. xxxii. 31. ECCLESIASTES, VII. 28, 29. 103 NIMS f. of TH. The expression is elliptical, “adding” (DY) being understood. und, written ΔΝ viii. 17, in order to find; ? expressing purpose. 13M, ver. 25, but here the context seems to require the meaning ‘ computation ” a “account” (Eng. Vers.); λογισμόν (LXX.); Rechnung (Hitzig), from IN to compute or to reckon, which, according to Gesen. Lez., is the primary idea of this verb. VERSE 28. 155. WS What, or That which (δ 123, 2). Evidently the word refers to what follows, and after ‘DN¥ must be mentally supplied ‘is this.” MAYPaWy hath hitherto sought. The verb is in Piel, but without a daghesh in P (Ὁ 52, 1, 3rd par. b.). When this omission occurs in Piel, it is for the sake of rapidity of utterance, like the use of the apostrophe in English, e.g., “judg’d” for “judged.” YD] = my inner self, and therefore a stronger term than ‘JN. DSN has here the meaning which YN frequently has, viz., a man emphatically, one worthy of the name;“ conf. ἄνθρωπος for ἀνήρ, Hom. 7{. xix. 221; Od. xx. 49, homo for vir, Plaut. Cistell. iv. 2, 57, mi homo, et mea mulier, vos saluto. So Mw in this verse means a virtuous woman, conf. Prov. xviii. 22. Qoheleth’s remarks are not made indiscriminately of all the women of his day, but only of the great majority. [0 is objected indeed by Knobel that Solomon who had been so passionately devoted to women, would not, if the author of this book, have described them as he here does; but this objection ignores the fact that he wrote this book after his repentance, and is here acknowledging his own bitter experience. FON put for an indef. number, as in Ex. xx. 6; xxxiv. 7; Job ix. 3, and affirmed first of men and then of women. Some (as Mendlessohn) suppose that in reference to these latter the term denotes Solomon’s 700 wives’ and 800 concubines, 1 Kings xi. 3, but if taken indef. of men, it would seem to be also of women. In the East still, wherever Christianity has not penetrated, the condition and character of women are degraded. VERSE 29. 156. sb Only, conf. Is. xxvi. 18 (Gesen. Zex.), compound of. 5 and "3 separa-. tion, put first in the sentence for emphasis. Preston (Comment. in Eccles.) says it here stands for WNP 729 “besides,” and that the “WN is omitted on account of the next one in this verse, but surely this is a gratuitous assumption on his part. @ That the words OTN and WN are sometimes interchanged see Ps. cv. 14 with 1 Chron. xvi. 21. ὃ The multiplication of wives by the king was forbidden by the Jewish law, Deut. xvii. 16, 17. 104 ECCLESIASTES, VIII. 1. Though the word “only” seems to contradict ver. 27, 28, where Qoheleth says he had found something, yet it may merely imply the more absolute certainty of what he here next states. So Heiligstedt, “‘hoc tantummodo, ut pre ceteris maxime certum, cognoyi.” MIAN united by Maqgeph into one word nearly corresponds to the demonst. pron. τουτοὶ, or τουτὶ; hocce, and French ceci, English “ this here” (Preston). “WN that, conj.; MWY made, or had made, better than Eng. Vers. ‘hath made.” ΠΝ ΓΙ man, generically, 1.6.5 mankind, regarded as in the loins of their first parents, as Levi was in the loins of Abraham, Heb. vii. 8,9. “δ᾽ upright, 2.¢., righteous. ‘The statement in this clause confirms Gen. i. 26, 27 with Eph. iv. 24. MSD they, z.c., mankind. ‘3, the Perf. expresses continuance, as in iii. 11, “have sought out, and continue to seek out.” ΓΙ devices, pl. with a fem. term., but of the masc. gend. (ὃ 87, 4), derived by Lee from ΞΖ ΤΠ, n. m., see ver.. 25, daghesh euphonic being inserted to give a clearer enunciation to the preceding syllable, otherwise in plurals of this form daghesh is not found, see, e.g. PIII, Esth. vi. 1; MIPIM, Job iv. 13. On the other hand, Gesenius derives it from }!2M, and considers the daghesh as belonging to the proper form of the word. The plur. form only is used, and occurs in but one other place, viz., 2 Chron. xxvi. 15, where it means “ warlike engines.” Here devices mean “sin- ful devices,” as is evident from the term being opposed to 1. Mendlessohn understands it of human arts and inventions, which came in after the fall (Gen. iv.), and having given rise to mutual envy and jealousy and covetousness of wealth and rank, have proved the occasion of many sins. The term, however, may be applied generally to all the methods and devices of man to secure happi- ness for himself in this life apart from God. Hence we learn that sin originates from man himself, not from any arrangements of the Divine Providence. Man is a rational agent with an unfettered will. This verse, therefore, refutes the charge of Fatalism made against Qoheleth. CHAPTER Vil. VERSE 1. 157. Qoheleth having said, vii. 25, that it was his object to search out wisdom, as well as folly, and having stated, ver. 26, 27, his experience in reference to the latter, now returns to the former, and proceeds to give further illustrations of its value. In ver. 1 he seems to pass a general eulogium on wisdom. ΘΓ —— + ECCLESIASTES, VIII. 1. 105 like the wise man; the art. is emphatic (ὃ 109, 2), and here remains, as often, after 3, 1.6., 7D is written instead of 3 (ὃ 35, 2, Rem. 2), conf. Ezek. xl. 25; so after - Ezek. xlvii. 22; 2 Chron. x. 7; Neh. xii. 38; after 3, Neh. ix. 19. Though this punctuation is found in the later books, it is not confined to them, see, e.g., OVD Gen. xxxix. 11. Munakh is put after the art. in place of Methegh, as in ii. 20. The affirmative interrog. has a negative sense (ὃ 153, 2, 2nd par.), conf. vii. 13; Ps. xix. 13; lix. 8. YN’, written YT ver. 7, Qal Part.: some, as Knobel, supply 2 before it from the preceding D313, but rather, the Part. is here used, as often in this book, for the finite verb. “WE the explanation [of]. This word is found here only in Hebrew, and is the same as the Chaldee WW5, Dan. ii. 4. Similar to it is 5, Gen. xl. 16, used only of dreams. 34 a thing (Eng. Vers.), a word, or saying (LXX., Syr., Vulg.). The meaning, I apprehend, is, who, like the wise man, can explain what is difficult and abstruse? “YN makes to shine, 2.e., renders serene and cheerful: see a like mode of expression in Ps. Ixxx. 4 [3, Eng. Vers.], 8 [7, Eng. Vers.]; civ. 15; Prov. xvi. 15. TY strength, vii. 19, but here probably taken in a bad sense, zmpudence, harshness, or arrogance (Gesenius, Rosenmiiller, De Wette), boldness (Eng. Vers.). So the adjec. TY is used, 6.0.) DST hard of face, 1.6., impudent, shameless (Gesen.), or fierce, Deut. xxviii. 50; Dan. viii. 23. Heiligstedt indeed says that TY is never used in a bad sense, but the fact that the adjec. is thus used warrants a like use of the noun here. NIW* ts changed, Pual Imperf. for 720, see vii. 26 (if δὲ were itself the last letter of the rt., then in Pual the word here would be 83), conf. Lament. iv. 1, δὲ) for 72¥*, from AY to repeat, also intrans. “to be changed,” in Piel “to change,” and therefore in Pual “to be changed.”“ Another rendering is “the confidence, or boldness, of his face [the splendour, 1.6.. cheerfulness, of his face (Heiligstedt)] will be doubled:” but though in Niphal 73% means “ to be repeated” (a dream), Gen. xli. 32, in Pual (which occurs here only) it has not that signification, see Gesen. Lex. Hitzig, and, after him, M. Stuart, alter the pointing to 73% Piel Imperf., and taking TY as the nom., and 128. as the accus., render, haughtiness disfigureth his face, conf. Job xiv. 20, but, according to the accentuation of the Hebrew text, TY is in construction with 1.25, and there does not appear any authority for changing the pointing of the verb. The LXX. must have read 82% Niph. Imperf. of ΝΟ), for it renders by μισηθήσεται, @ See Gesenius’ Lex. p. 839, 840. 106 ECCLESIASTES, VIII. 2. conf. the Syr. and Arab.“ On the whole, I am inclined to the opinion that the meaning of the clause is, that by wisdom a man’s countenance, if harsh and disconsolate, is rendered serene and bright. The same effect on the countenance is attributed also to the heart, Ecclesiasticus xiii. 25, “ The heart of a man changeth his countenance, whether it be for good or evil,” ete. VERSE 2. 158. Precepts of wisdom are given (ver. 2-13) showing that obedience to the laws of God and man will generally be advantageous, as, on the other hand, punishment will overtake wickedness even when committed by a ruler. ‘38, emphatic, there is an ellipsis of ‘FIN or WS,’ conf. Is. v. 9. Joop the commandment of the king, conf. Ex. xxxviil. 21. There appears no sufficient reason for thinking that the king referred to in this verse is Jehovah, though Jerome, and the Chald. Paraph., and Holden take that view. The duty of obeying rulers is often inculecated in Holy Scripture, see Prov. xxiv. 21; Rom. xii. 1-7; Tit. ii. 1; 1 Pet. ii, 13-17, though, of course, all that is said in this chapter of the wisdom of such obedience admits of a further and spiritual application to that greater obedience, which we owe to Him, who is Supreme over all, and who can eternally reward, or eternally punish, us. Before by the } is inserted by way of explanation, and may be rendered even, or, as Eng. Vers., “and that,” conf. Latin idque, et quidem (Gesen. Lex. (6) p. 234). AID by on account of, conf. ili. 18. Note that the prep. by (which is in fact a noun in construction) has here a disjunctive accent, and so also ΓΔ. This is some- times the case when several nouns succeed one another, each in construction with the following one: see a parallel instance in the last clause of Numb. iii. 32, and Lee’s Heb. Gram. Art. 247, 14. Wrongly therefore does Mendlessohn, and, after him, Preston, on account of the accent, take by here as = Suh, and render, ‘let a person in authority (observe) the subject matter of the oath of God.” nyiw n. f. construc., rt. YI seven, an oath being confirmed by seven witnesses, 4@LXX., καὶ ἀναιδὴς προσώπῳ αὐτοῦ μισηθήσεται. So Parkhurst: “but he who is strong, ¢.e., impu- dent, with his face, shall be hated.” ’So Aben Ezra, Grotius, Geier, Le Clerc, Rosenm., Knobel, Heiligstedt, and others. The Vulg. seems, without authority, to have read WY instead of the Imper. OY, for it renders, “1 keep the commandment of the king:” so Hitzig and M. Stuart; and, strangely enough, on the ground of this erroneous reading it has been argued that Solomon, who was a king himself, and obeyed no monarch upon earth, could not have given this advice, and therefore was not the author of this book. (See Huet, Demonst. Evangel. prop. iv. p. 248.) . ECCLESIASTES, VIII. 3. 107 or pledges, Gen. xxi. 28-30. Here the oath of God means that God was named and called to witness in the oath.“ Hence obedience to the ruler was a matter of conscience, or of duty to God, whose vicegerent he was. Conf. Rom. xiii. 5, “ Wherefore ye must needs be sulject, not only for wrath, but also for conscience sake.” VERSE 3. 159. Jon ταν Granby Go not hastily out of his presence. ‘The first verb has the force of an adverb (ὃ 142, 3, ὁ); see in iv. 1 a similar construction, only with } between the two verbs. The usual meaning of 772 in the passive is “to be con- founded,” or “‘to be disturbed,” ¢.g., Gen. xlv. 3, “they were disturbed (5129) at his presence,” but as perturbation is connected with haste, it hence gets the meaning of ““ hasten,” as here and in Prov. xxvii. 22, with a reflexive sense. We need not suppose that actual revolt is meant, but any abruptness in quitting the king’s presence, to stand before whom was a mark of obedient readiness, 1 Kings x. 8. Yl... 28 stand not in an evil thing (Eng. Vers.); Vulg., neque permaneas in opere malo; Syr., neque persistas in re mala, i.e., persist not in wrong doing. So Geier, Gesenius, and Rosenmiiller; but LXX., μὴ στῇς ἐν λόγῳ πονηρῷ, Which may mean either “‘remain not obstinately before the king on account of a reproachful word” [1.6.. to expostulate with him] (Heiligstedt), or, ‘‘delay not in regard to a grievous command, hesitate not to obey it” (M. Stuart). SY has the force of to stand still or to delay, Josh. x. 18; 1 Sam. xx. 88. The rendering of the Vulg., ete., seems to me the simplest, and ἼΔΩ is used in the sense of to persist or to persevere, Is. xlvii. 12; 2 Kings xxiii. ὃ. In the last clause, for all which he desireth he doeth, a power is ascribed to a king like to that ascribed to God, Jonah i. 14; Job xxii. 18. The reference of course is to despotic power.’ @ Tt is true that no express mention of any such oath on the part of the Israelites to obey their king is mentioned in the Old Test., but it is clearly implied in the covenant made between Solomon and his people, 2 Kings xi. 17, conf. 2 Sam. v. 8. The violation of such an oath of fealty, even when made to a heathen prince, was threatened by God with the severest punishment; see the case of Zedekiah who rebelled against the king of Babylon, who had ‘“‘ made him swear by God” (2 Chron. xxxvi. 13), Ezek. xvii. 12-21. 6 History furnishes many instances of the abuse of such power. Thus of Valentinian, though other- wise an illustrious prince, it is recorded, ‘‘ In the government of his household, or of his empire, slight or even imaginary offences, a hasty word, a casual omission, and involuntary delay, were chastised by a sentence of immediate death. The expressions which issued the most readily from the mouth of the Emperor of the West were, ‘Strike off his head;’ ‘ burn him alive;’ ‘let him be beaten with clubs till he expires;’ and his most favoured ministers soon understood that by a rash attempt to dispute, or suspend, the execution of his sanguinary commands, they might involve themselves in the guilt of dis- obedience.” Gibbon, Vol. iv. ch. xxv. p. 257. 108 ECCLESIASTES, VIII. 4, 5. VERSE 4. 160. Some [e.g., Preston, Heiligstedt] render the first clause, ‘‘ Inasmuch as the word of a king is powerful:” with the sense here given to WS23 conf. Gen. xxxix. 9,23; and 2 Qoh. ii. 16; but the Eng. Vers. “where” is authorised by Judg. peers τυ Ὁ: Ruth 1.17 sand nde, which Gesenius (Lez.), Preston, and Heiligstedt render as an adjec. is more properly construed as a noun = power (Lee’s Lex.), or with an intensive sense, ‘summa potestas ” (Simonis Arc. Form.) ;* it is found here and in ver. 8 only, rt. DPW, ii. 19. 129 = commandment, conf. Ex. xxxiv. 28; Josh. i. 13; 1 Sam. xvii. 29. With the challenge at the end of the verse conf. Job xxxiv. 18, “ 75 it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?” A wise and faithful counsellor will, however, remon- strate, when occasion requires, as Joab did with David, 2 Sam. xxiv. ὃ. VERSE 5. 161. The first clause of this verse may mean, He who keeps the commandment (of the king) will take no part in any act of rebellion. Y will know, or occupy himself with (Knobel): but perhaps better Eng. Vers., “shall feel no evil thing,” 2.é., Shall not know it by experience: Vulg., experietur: so Syr. and Gesen. Lez. (2) p. 333. With the sentiment according to this latter meaning conf. Rom. ΧΙ. 3, “‘ Wilt thou not be afraid of the power? do that which is good, and thou shalt have praise of the same;”” where doing good has reference not to good conduct in the widest sense of the term, but to obedience to those in authority, and answers therefore strictly to what Solomon here calls keeping the commandment: see Bp. Sherlock, Vol. iii. Disc. xii. p. 228. On the meaning of v’eth dmishpat in the second clause commentators widely differ. According to Michaelis, Bauer, Heng- stenberg, M. Stuart, Bp. Wordsworth, etc., the words refer to a time (season, iii. 1) when God shall see fit to judge, LXX., καιρὸν κρίσεως; but according to others (Cor. a Lap., Poole, Bp. Patrick, Holden, ete.) to the proper mode of doing or saying a thing, le moyen qu’on doit tenir, for the term mishpat often denotes what is right or just, and also manner,’ custom, etc. [see Lex.]. The rendering of the Vulg. is tempus et responsionem [a just and favourable time for answering (Cor. a Lap.)]; Syr., tempus ac rationem; Arab., opportunitatem sapientie. Thus the meaning may be that a wise man knows both the proper season, and manner of saying and doing a thing: see an example of such wise discretion in Esther’s con- @ Vulg., potestate plena est. > Symmachus’s version, as given in the Roman edition, is τρόπος. ECCLESIASTES, VIII. 6-8. 109 duct to Ahasuerus, Esth. v. 1-8. Knobel approves of the Vulgate’s rendering, but himself translates by Zeit und Richt, which he explains by Zeit und Gelegenheit, “time and occasion,” 7.¢., a wise man awaits a favourable season for a change in the Government, but does not attempt to force on such a change by his own efforts: he depends on time and circumstances. On the whole, I am inclined to think that as 8S elsewhere in this book means judgment, in the sense of judicial inquiry, that meaning is best retained here: see v. 7; xi. 9; xii. 14. Verses 6, 7. 162. Of the translation of these verses in our Eng. Vers., viz., “ Because to every purpose there is time and judgment, therefore“ the misery of man (is) great upon him. For he knoweth not that which shall be, for who can tell him when it shall be?” the meaning, according to Bp. Patrick and Poole, is that because men in general, owing to a want of foresight, are not wise enough to discern and choose the fittest opportunity and manner of doing a thing, therefore they are subject to great mis- fortunes. But ver. 6 is, perhaps, better rendered, “ For to every matter there is a season and yudgment, because the wickedness (YI) of man (is) great upon him,” ? which, according to the second interpretation of OY) given in note on ver. 5 may mean, it is important to choose the proper season and manner of doing a thing, because the best schemes may be thwarted by the wickedness of others, and also (ver. 7) by circumstances which may be beyond human foresight. If, however, bavi, as I rather think, signifies here the judgment of God, then ver. 6 denotes that such judgment will certainly take place by reason of the great wickedness of man; and the following verse, ‘“ For no one,” etc., intimates that there can be no avoidance of it, for when it will come, no one can tell. {27 matter, or undertaking, conf. ili. 1. VY?¥ ND) (is) great upon him, 2.e., presses heavily upon him, conf. vi. 1; Is. xxiv. 20, “her iniquity lieth heavy upon her [τὸν ἽΞ3).:. ~Riscatar Knobel, Heiligstedt, and others render WW83, ver. 7, how; LXX., καθώς [no one knoweth what shall take place, for who shall tell him how the future shall be? ], but in two of the three other places where the word occurs in this book, viz., in iv. 17; v. 3, it means when, and so frequently elsewhere in Scripture; see Gesen. Lex. (3) Ρ. 380. VERSE 8. 163. The object of this verse apparently is to show the unprofitableness and 4 ‘3 apodotic, “‘then”’ or “therefore,” conf. vi. 8; 1 Sam. ii. 21. Ὁ This rendering is given in the Annotated Paragraph Bible. 110 ECCLESIASTES, VIII. 9. danger of wickedness, and probably, as Bp. Patrick thinks, it may be intended asa caution to princes not to abuse their authority. O°?! having power, conf. vii. 19. Ma over the wind, Syr. and Arab.; so Déderlein, Dathe, Schmidt, Hitzig, M. Stuart, and others; conf. xi. 5; Prov. xxx. 4; John ii. 8: Eng. Vers., over the spirit, as in xii. 7; LXX., ἐν πνεύματι. If the immaterial spirit is referred to, the meaning is, that no one can retain it in the body, when the time for its departure has arrived; but as this is implied in the next clause, viz., there is to man no dominion over the day of death, the translation “wind” is, I think, preferable. x2 to restrain, prim. to close, to shut up. Nowy, conf. ver. 4. now a sending away, or discharge, LXX., ἀποστολή; Syr., evasio; Arab., emissio; f. of mown (ὃ 84, 14), rt. now to send. In the fem. it is found here and in Ps. Ixxvii. 49 only. MM7)d3, conf. ii. 8. If the reference is to the war between life and death, then the art. has the force of a demonstrative pron. (as ἡ sometimes has in the New Test., ¢.9., τὴν ἐπιστολήν this letter, Rom. xvi. 223 ἡ πεισμονή this persuasion, Gal. v. 8), ‘in (that) war,” Eng. Vers.; or the clause may be rendered, “ and there is no (certain) release in war,” so that ΓΙ ΟΣ PX will refer to no release from captivity, or no exemption from warfare if of the requisite military age, see Numb. 1.3, XXvi, 2, and miami has the art. (taken by the prep. before it), being used in an abstract sense (§ 109, ὃ, Rem. 1, 6). In the last clause 1 implies comparison, conf. vil. 1; render, “and so wickedness will not deliver its possessor,” 1.6... him who commits it. YOva, see v.10. Thus the figures employed in the preceding clauses are intended to illustrate the truth that punishment will certainly overtake the evil doer. Verse 9—13. The consequence of wickedness in the case of rulers in particular is further shown. VERSE 9. 164. ΠΣ ΠΝ, 2.¢., either all the things above mentioned in regard to rulers (ver. 2-4), or that which he now proceeds to mention. ἢ J applied, conf. i. 13, 17, Inf. absol. used as a definite verb in the Perf. tense (ὃ 131, 4, 6), conf. ix. 11; Jer. xiv. 5. “WS TY there is a time when; subau. ὅν. b yp for ny to his own hurt, conf. v. 12; 1 reflexive (ὃ 124, 1, δ), so Symm., Arab., Vulg., and Eng. Vers.;“ less suitably the LX.X., Syr., Targum, Luther, and others make it refer to the party governed. α This rendering is followed by Seb. Schmidt, Le Clerc, Grotius, Rambach, Umbreit, Hitzig, and M. Stuart. —_ ΤΡ “-- ECCLESIASTES, VIII. 10. 111 . Verse 10. 165. 133 so, or then, compound. of 3 and 3, lit. “in the so,” or “in such a con- dition” (Gesen. Zex.), found elsewhere in Esther iv. 16 only, but frequently in the Targums.” It here refers to ver. 9, “ And so,” viz., whilst I gave my attention to every deed, etc. Qoheleth seems in this verse to state one consequence of wickedness on the part of rulers, v2z., that they are removed by death and their name consigned to oblivion. Ὁ 7, not the wicked? generally, but the unjust rulers alluded to, ver. 9, under the expression “one man ruleth.” So Poole, Bp. Patrick, Geier, Rosenmiiller, and others. DAP Part. pass. of V3P to bury, ἢ written defect. (ὃ 8,4). The term here does not imply honourable burial or the reverse, but expresses simply the fact of burial. 33277'---3N2). The exact mean- ing to be assigned to these verbs is doubtful; our Eng. Vers. renders, “who had come and gone from the place of the holy,” where } (ἢ 104, 2, d) has the force of the rel. “who,” conf. vi. 12, and the 1 before DIP is Vav consec. (§ 129), bringing the latter verb into the same tense as the former; also, the passage is supposed by Poole, Bp. Patrick, Holden, and others to allude to the administration of public Justice and government, which is sometimes signified by the phrase ‘coming in and going out,” Numb. xxvii. 17; Deut. xxxi. 2; and “the place of the holy ”-is thought to denote the place of judicature, because in God’s name and stead judges act, conf. Ps. Ixxxii. 1; Deut. i. 17; 2 Chron. xix. 6.5 God is called UTP “ The Holy One,” Job vi. 10; Is. xl. 25; Hab. iii. 8.42 Another translation is that of M. Stuart, “And then I saw the wicked buried, for they had departed, even from a holy place did they go away.” Though the verb Ni3 generally means “ to enter in,” it sometimes means “to depart,” see Gesen. Lex. No. (3) p. 107; it is used of the setting of the sun, as, 6... in 1. 5, and of going to one’s fathers, Gen. xv. 15. Here, therefore, it may, says M. Stuart, refer to death, and be rendered “ they had @ Yet, though a rare conjunction in Hebrew, “there is no principle,” says Dr. Pusey, ‘“‘ on which > $ ’ \ 133 should be thought to be late, being formed in the same way as 122, roy, ᾿Ξ ΠΝ. It has a mean- ing, which there was not often occasion to express in the simple construction of Hebrew—‘it being thus.” In Esther it occurs in conversation.”” (Lectures on Daniel, p. 325.) δ The Hebrew word appears always to denote utterly ungodly men, see, e.g., the Psalms passim. e« The Place of Justice is a hallowed place.” (Lord Bacon’s Essays, No. lvi.) 4 Less suitably, as it appears to me, Mendlessohn takes “17? to refer to “an earthly king,” and therefore, when governed by Dip, to the throne: Preston, the place of the holy man, t.e., the place of dignity and trust, where a man should act justly, and holily; Jerome and Cor. a Lapid., the Temple, for which the more appropriate term would be 33. 112 ECCLESIASTES, VIII. 10. gone,” Pluperf. (δ 126, 2), and ΣΦ.) (in pause) may have an intensive sense, as Piel often has (§ 52, 2), and may mean “did pass away,” 7.e., were removed by death. } before IND = “for,” or “because” (ὃ 155, 1, 6): ATP seems regarded as a neuter, governed by BPD “place of holy,” 1.6., holy place, conf. YO NUS “woman of evil,” 1.6., wicked woman, Prov. vi. 24; Ewald’s Gram. ὃ 500,* (pub. 1835), the allusion is thought to be to Jerusalem, the holy city (τὴν ἁγίαν πόλιν; Matt. xxvii. 53), and to which also VY in the last clause will then refer. It would be an aggravation of the punishment of wicked rulers that the place, whence they were removed, was the holy city, where they had lived, and misused their authority (M. Stuart). But this interpretation is grounded on an hypothesis I cannot admit, v2z., that this book was written in the times of the Persian kings, when Juda and its capital were subject to oppressive governors. See Intro. to Stuart’s Comment. ὃ 5, p. 95. M2AW" and they were forgotten, for N3WM by transp. (ὃ 19, 5), Hithpael Imperf., used here for Niphal or the Pass. (ὃ 54, 3, d). The LXX. render by ἐπῃνέθησαν; as though they had read here M3AY from Mav to praise, Vulg. laudabantur, so Arab. and Hieron., which reading is found in six MSS. of Kennicott, and seventeen of De Rossi; that of the Masorites, however, is the one generally received, and seems demanded by the context; conf. Prov. x. 7, “the name of the wicked shall rot.” “WS where, for DY WN (δ 123, 1, and Lez. (B) (6). Wy"}3 they had so done, i.e., had gone to and fro in pomp to the place of judicature (Bp. Patrick, Poole), or had wickedly ruled (M. Stuart), as implied in ver. 9. Some (as Mendlessohn, Knobel, Hitzig) translate 13 “right,” as in 2 Kings vii. 9; Numb. xxvii. 7, and make this latter part of the verse refer to the righteous in contrast to the wicked spoken of in the former part, and whose honourable burial is supposed to be described; but the junction of 13 to WY by Maqgeph shows that in the opinion of the Masorites it must here stand for the particle so,’ and the application of the last part of the verse to the righteous would, as Bp. Patrick remarks, be contrary to the design of Solomon in this place. The LXX., Syr., Chald., Arab., and Eng. Vers. understand the verse of the wicked only. ΤΠ] this, 1.6., this oblivion, with which after death the name and memory of the wicked are covered. ΑἹ should, however, prefer to render δ) (in pause. for 7) as a noun in the genitive, ‘‘a woman of wickedness,” 1.6., a wicked woman, conf. Qoh. i. 8. bIn 2 Kings*vii. 9; Ex. x. 29; Numb. xxvii. 7; xxxvi. 5, where the word signifies “right” (or “rightly ’’), we do not find it connected by a Maqqeph with the governing verb. ECCLESIASTES, VIII. 11, 12. 1:9 Verse 11. 166. "WS Because, conf. vi. 12. DIMD sentence, or decree, found here, and in Esther, i. 20 only, but often in Chaldee, see Dan. iii. 16; iv. 14; Ezra iv. 17; y. 7, 11; vi. 11. Probably of Pers. or Arab. origin, though it may have been extant in the ancient Hebrew. According to Rosenmiiller, Ewald, and Heiligstedt it is a fem. noun, and the pred. Mwy is the Niph. Part. f. preceded by PS (§ 152, 1). On the other hand, Gesenius, Lee, Knobel, and M. Stuart consider it masc., as it evidently appears to be in Esther i. 20, e.g., DIME YOWI “and the decree was heard.” According to this view either MY] must be the Niph. Perf. with [δὲ instead of δ, an anomalous construction, but occurring, according to Gesenius, in Jer. xxxvili. 5; Job xxxv. 15 (Gesen. Lew. p. 39),” or the right pointing is MWy2. M. Stuart, who adopts this latter reading, would also remove the pause accent from the last syllable of DMD, and point the word 049, so as to be in- construction with the following noun, ¢.g., “a sentence of (7.e., against) a work ;” no such change, however, is required, if we regard mwyis as the accus. in reference to which (§ 118, 3), and render, “ Because sentence in respect to a work of evil is not executed speedily.” With My in the sense of to execute conf. nivy? m¥Y “to execute counsel,” Is. xxx. 1 (Gesen. Lew. (2) (ἢ p. 658). ΠΝ, art. before an abstract noun (ὃ 109, Rem. 1, 6). mms, see note iv. 12. δὲ a Part. adjec. ; with the expression “the heart... is full,” .e., fully set (Eng. Vers.), conf. Esth. vii. 5, “whose heart hath filled him to do so” (Marg. reading); Acts v. ὃ, “why hath Satan filled,” etc. Yin pause for 5), used here as a neuter noun, = τὸ κακόν. This verse, though expressed generally, may have an especial reference to unjust rulers. In its wider application it may be illustrated by the conduct of the cities of the plain, and of the antediluvian world, Luke xvii. 26-29, and by that of all hardened sinners. ; VERSE 12. 167. "WSs Although, a signification it rarely has. Gesen. Lew. (B) (4). NOM a sinner, the vowel « belongs to a rt. which has ™ for the last radical, conf. vil. 26; ix. 18. My doeth, Qal Part., used for the finite verb in the Pres. (§ 134, 2, a), and governing an accus. after it (§ 135). MN constr. of MND, but here used as an adverb (Gesen. Lew. (2) p. 444); Vulg. centies; hence there is no need, with Jarchi, to supply mv, or, with Aben Ezra, Days. FIND, subau. DY’, as in vii. 15; we have the full expression in ver. 13; the nominative is NOM. 4? for @ Both these instances I consider doubtful. 9 114 ECCLESIASTES, VIII. 13. himself, a dat. commodi, conf. 6 ii. 4, pnb, Amos ix. 1, and in Greek Test., Rom. xiv. 7; 2 Cor. v.13. °3 yet, Gesen. Lew. (6) (c). "ὯΔ truly, qualifying the Part. YT, to which it is joined by Maqqeph, and making it intensive, 6.0.5) [ certainly know. ANT, lit., there shall be good, t.e., “it shall be well” (Eng. Vers.), conf. vii. 18; Is. ii. 10. With the phrase who fear before Him conf. ii. 14; the repeti- tion of the idea from the former clause gives intensity, and the Imperf., like the Part., expresses continued, habitual, action (§ 127, 2), ‘“‘those who fear God, who continually fear before Him.” Dean Graves thinks that Solomon here decidedly intimates his belief in a future state (see Lect. iv. on the Pent., Part III.), and taken in connection with ver. 14, where he speaks of the righteous and the wicked as not being in this life recompensed according to their doings, and chap. ix. 2, where he says that like events occur to all, conf. ii. 15, 16, his words may be so understood. At the same time, the fact that the doctrine of a future state is not in this book brought forward on many occasions, where we might have expected to meet with it as a topic of consolation, accords with the comparatively partial development of that doctrine in the Old Testament. It is in the Gospel that “life and immortality are brought to light,” 7.e., illustrated or cleared up.“ True that Dean Graves, after Desvceeux and Bp. Patrick, asserts that the doctrine of a future retribution is the great basis, and leading truth, of the Book of Ecclesiastes, but it seems to me that, if such was the case, we should find that doctrine far more plainly, and more frequently, brought forward in the book. It would not have been mentioned merely incidentally, but have formed a prominent feature of the discourse. T'wo of the passages adduced by the Dean in support of his view, viz., 11. 17; xi. 9, might be understood to refer to retribution in the present life, and so Knobel and others understand this viii. 12; the only strongly decisive passage is xu. 14. | VERSE 13. 168. JNTND shall not prolong, Hiph. Imperf., conf. the warning in vii. 17. by, see vi. 12; our Eng. Vers. renders ‘(which are) as a shadow,” regarding it as a general statement of the brevity of life: Holden, “(which shall be) as a shadow,” 1.6.) the sinner’s days shall be short and fleeting, though they may appear to be prolonged. “WS in the last clause is a conjunc. = because (Eng. Vers.); Dathe, Hitzig, and M. Stuart take it as a relative, and render, “as a shadow is he who α φωτίζειν (2 Tim. i. 10) signifies, not to bring to light, but to enlighten, illustrate, or clear up any thing. See Alford’s Gk. Test.; and Bp. Sherlock, Disc. vi. vol. i. p. 125. ECCLESIASTES, VIIL 14, 15. 115 aati not fear God,” conf. Vulg., “sed quasi umbra transeant, qui non timent faciem Dei;” but this translation though it yields a good sense is not in accordance with the accentuation, by which ?$3 is separated from what follows. Verse 14. 169. The facts mentioned in this verse form an exception to the foregoing observations, which is frankly acknowledged by Qoheleth, and leads him to urge again the advice that we should thankfully enjoy those comforts of our earthly toil, which God may give to us (ver. 15), and to affirm the inscrutability of the Divine works or ways (ver. 17). In the second clause the first WS is a conjunction, and means “that,” conf. 111. 22. & is put, as often, for the verb subst., without distinction of number or tense (Gesen. Lex.). 3, Hiph. Part., ἐξ happens, lit., touches or reaches, followed by ὃν, as in Esth. ix. 26, conf. ἔφθασεν εἰς, Rom. ix. 81 ; Phil. iii. 16; the meaning is that it thus occurs in the course of the Divine Government. ΠΏ, either, according to the recompense [of] (as MPYD a work means “ wages,” Levit. xix. 13; Ps. cxix. 20), or, as in Eng. Vers., according to the work [of], 1.6., as if the righteous had acted wickedly, and the wicked had acted righteously. ‘The same fact is noticed vil. 15. ‘NON L thought, conf. vii. 23. The term “vanity” does not imply any reflection upon the Divine Providence, but indicates the unsatisfactoriness of the state of things here described. Verse 15. 170. ‘AMAL Then I praised, Piel Perf., conf. iv. 2. MMSYA-NS, not mirth, as Eng. Vers., but gladness or joy. The word is sometimes used of religious Joy, see Neh. xii. 48; 2 Chron. xxiii. 18; xxix. 30. "WS because, see ver. 11. τ NOAA = in this world. BS 3 except, as in ii. 12. N17) for this, see ἡ, viii. 10. or * shall cleave to him, Qal Imperf. with suff., and 2 demonst. (ὃ 58, 4), from mb to adhere, with consonant }, conf. 1. 15, put for 12 ΠῚ", conf. ii. 15, LXX., συμπροσέσται αὐτῷ: Vulg., hoc solum secum auferet; Eng. V ers., “shall abide with him.” 3 before ἽΝ: means “for,” or “in respect to,” conf. 11. 24. 8) accus. of time, conf. ii. 16. What Qoheleth here commends is a cheerful, thankful, enjoyment of the comforts God gives; see il. 24; 111. 12; v.18; ix. 7. Thus Dathe: “ He is not here com- mending Epicurean pleasure, but he teaches that when man cannot see or alter his own condition, the best thing is to abstain from vain cares, and to content himself with a quiet life, enjoying the good things of God.” So Mercier, Cor. a Lap., Bp. Patrick, Scott, and many others. 116 ECCLESIASTES, VIII. 16, 17. VeERSE 16. 171..WS2 When. Poole thinks this verse contains a reason for the recom- mendation given, ver. 15, viz., that Solomon had diligently studied wherein man’s wisdom did consist, and had observed the restlessness of men in other courses, but perhaps it is better to regard the verse as the protasis to ver. 17, 6.9.7) “ When I gave my mind... then I saw,” etc. nyt in order to know, 1.6.2 to learn. M27 = practical wisdom, that derived from a contemplation of the transactions here on earth; hence the following words, ‘‘and to see,” are = by seeing [1.6.5 considering]. [av (. in place of Methegh, conf. viii. 1), some take the term here to mean “the work of God,” all the mysteries of God’s Providence in the government of this world, as the next verse is supposed to explain it (see, e.g., Matt. Henry’s Commentary); but elsewhere in this book the term is always used of the business or travail of men, see i. 13; ii. 23, 26; ii. 10; iv. 8; v. 2, 18, and we may there- fore conclude that it has the same meaning here. The LXX. render it τὸν περισπασμόν; Arab. Vers., operosum negotium. 3 for (Syr. and Eng. Vers.), or that (quod, Heiligstedt), and the clause, instead of being parenthetical, as in Eng. Vers., may depend on the preceding mind, e.g., ‘to see the business. . . (to see) that even by day and by night one enjoyeth no sleep,” etc. Whichever translation of the *3 is adopted, the reference may be to men in general, as engaged in the [739 mentioned above: so Poole, Holden, and most commentators. Others (6.7. Seb. Schmidt), who render the ‘3 “for,” think that Solomon alludes to himself as unweariedly prosecuting his inquiries: so the Chald., and Arab. Vers. ΠΣ is put for emphasis before M8 which governs it. With the expression, ‘‘seeing sleep,” conf. Terent. Heautontim. 111. 1, 82, “somnum hercle ego hac nocte oculis non vidi meis ;” Cic. Epist. ad familiar. vii. 30, “ fuit mirifica vigilantia, qui toto suo consu- latu somnum non vidit.” We have also “seeing death,” Ps. lxxxix. 49; and in the New Test., ἰδεῖν θάνατον, Luke ii. 26; Heb. xi. 5. Verse 17. 172. | Then, apodotic, answering to WS3, ver. 16. Holden supplies an ellipsis thus, ‘‘ Then I [also carried my inquiries further and] beheld all the work of God,” etc. “Zhe work of God” means what God does, conf. vii. 18, God’s moral government of the world: so in the next clause, ‘‘ the work which is done,” viz., by God; the art. before ΠΝ showing that the same work, as before, is referred to. The unsearchableness of God’s work was declared in iii. 11, conf. Prov. xxv. 2, “Lt is the glory of God to conceal a thing;” Job v. 9, “which doeth great things ECCLESIASTES, IX. 1. 117 and unsearchable;” xi. 7, “ Canst thou by searching find out God?” see also Bp. Butler’s Anal., Part. I. ch. vii., on the Government of God, a scheme incomprehen- sible. ‘D that, after a verb of seeing, conf. iv. 4. DUNT man, 1.6.5) men in general, conf, vi. 12. WS WA in whatsoever, i.e., how much soever (Gesen. Lew.), LXX., ὅσα. ὃν says Gesenius (Lew.), is a particle of the later Hebrew, common in the Rabbinic, compounded of the prefix ¥, ἐφ. “WN, and δ, but, rather, Oy like , ‘is Pheenician, and therefore old, see Gesen. Thes. p. 1346, and Dr. Pusey’s Lect. on Daniel, p. 328. It occurs in Jonah 1. 7, 12, with pref. 2 and pron. suff., and in Cant. i. 6; viii. 12, with suff. only. With pref. 2 it means “because of,” “on account of,” and hence here with "WS following might be rendered ‘because that whatever.” Gesenius supposes the proper reading to be “WN-733, which seems to have been that of the LXX., Syr., and Vulg., and probably, as Heiligstedt conjec- tures, the letter & occurring in the middle of the preceding word WYN, and in the following word Wk, may have been inserted by mistake in "ΕΞ for the letter 2. The } prefixed to x5 in the apodosis has the force of yet or still, conf. Matt. x. 29, οὐχὶ δύο στρουθία... καὶ (and yet) ἕν ἐξ αὐτῶν, x. τ. Δ. TaN’ says (in himself), thinks: the full expression woula be 1203 ἽΝ, DDMI is made emphatic by the art. (conf. ver. 1), and therefore should not be translated, as by the Eng. Vers., a wise man. With the sentiment in this clause conf. Ps. lxxiii. 16, where in reference to the like difficulty the Psalmist says,‘ When I thought to know this it was too painful for me” [lit., it was labour in mine eyes]. What will keep us from perplexity, discontent, and murmuring under any seeming inequalities in the Divine Govern- ment is a firm reliance on the Truth and Mercy of God in Christ, for thus we shall be persuaded of the Wisdom, Justice, and Goodness of our Heavenly Father, even where we cannot by the eye of sense discern them. CHAPTER IX. Verse 1—10. The same subject, viz., the apparent want of distinction in God’s dealings with the righteous and the wicked, is still continued. — Like events occur to all, and death cuts off all alike in the midst of their occupations and enjoyments ; wherefore, it is our wisdom thankfully to enjoy the comforts of life, and to attend to its business while there is time and opportunity." a The LXX., Chald., and Gregory Thaumaturgus place the first and second clause of ix: 1 in viii. 17, and begin chap. ix. from O0°%)"130 WS. The Roman Bibles follow the same order as our Eng. Vers. 118- ECCLESIASTES, IX. 1. Verse 1. | 173. "5 is rendered by Hitzig Ja, 2.e., Truly, conf. iv. 16, but more correctly by the Syr., Arab., Chald., and Eng. Vers., For, LX X., ὅτι. Thus as a causal con- junction it paerltets this verse with viii. 17: Qoheleth had there declared God’s work to be inscrutable, and here he says it is so, for (3) every thing is under the ~ Divine control, which so orders affairs that no one can tell whether prosperity or adversity will befall him in the present life. The first nrbrns refers, says Holden, to what had been said about the inscrutability of the Divine Providence, vii. 17; the second, to what follows in this verse: or the latter T1773 - is a repetition of the former, and gives greater emphasis, both referring, as Hitzig thinks, to what immediately follows. 1nb- by AD] L have laid to my heart, 1.é., | have reflected upon, conf. vil. 2. mynd) even to declare (Eng. Vers.), “ to make evident (to myself and others)” [Poole’s Annot.], but “12 prop. means to explore, to search out (Gesen. Lew.), 1.ᾳ. TA, πὶ. 18, and as the Inf. construc. with is sometimes, like the Inf. absol., used for the finite verb (ὃ 131, 4, Rem. 2), see tesamervan. 2 2 Ohrone vii. 17} Isc 2* Der. oxi, 112: 125) may be here put for "ΠῚ and I have searched out; so Knobel, Heiligstedt, and M. Stuart. WS that, conj., i.g. quod. ONY their works, plur. with suff. of T2Y “a work,” found here only. Knobel terms it a Chaldaism, but it occurs also in Syr. (Dr. Pusey’s Lect. on Daniel, p. 328), and Syria formed part of Solomon’s dominions, conf. note vii. 26. pbyn A in the hand of God. The expression denotes both protection (Deut. Xxxiil. 3), and power over, or disposal (Prov. xxi. 1), but the latter sense seems here particularly intended; Preston, who thinks the meaning is that the righteous, etc., are under the special favour of God, is forced to suppose an ellipsis of whereas, or but yet, before the following clause. Da... D4 = tum... twm in Latin, and may be expressed by both ... and (Gesen. Lew.). MIMS love, Inf. fem., or verbal noun; so MNIY hatred. The latter part of this verse is rendered by Eng. Vers., “no man knoweth either love or hatred (by) all (that is) before them,” 1.6.. the love or dis- pleasure of God towards men cannot be accurately judged of from His dealings with them in the present life (so Bp. Patrick, Scott, and others). According to τ this translation, either 2 must be understood before 737, or the latter is used absol., vzz., as to all, ete. Literally, however, according to the accents, the sentence will run, both love, and hatred, man knoweth not; the whole (is) before them: LXX., καί ye ἀγάπην Kal ye μῖσος οὐκ ἔστιν εἰδὼς ὁ ἄνθρωπος" τὰ πάντα πρὸ προσώπου αὐτῶν. Here by love and hatred Knobel and others understand God’s favour or disfavour shown ECCLESIASTES, IX. 2. 119 in the bestowment of outward prosperity or adversity, and explain the passage to mean, that man knows not whether to expect prosperity or adversity from God; all is before him, 7.¢., hid in the future. Others (Grotius, Geier, and Rosenmiiller) : man cannot determine from the outward events which befall him whether he is loved by God or not. The events themselves are before him, 7.e., are seen by him, but he cannot conclude from them how God is affected towards him. The former explanation seems best to accord with the Hebrew, and is supported by the Vulg. rendering of the last clause, omnia in futurum servantur incerta. VERSE 2. 174. Holden regards ver. 2-10 as the reasoning of an atheist against the doctrine of Divine Providence, but I prefer, with many Commentators, to consider the entire passage as declaring the sentiments of Qoheleth himself. In viil. 14 he confessed a difficulty as to God’s dealings with the righteous and the wicked, and so here, apparently, he does the same, and the advice he gives, ver. 7-9, is similar to that in vill. 15. The words bab. ες bon The whole (is) as to the whole are probably a proverbial saying, meaning here that the same thing happens to all alike,’ conf. ii. 14-16. Some limit the application to the circumstance of death only, but it is undeniable that persons, whatever their characters, often fare alike in respect to poverty or riches, sickness or health, failure or success, and especially in public calamities, such as earthquakes, wars, famines, and pestilences, the righteous suffer equally with the wicked; conf. Job ix. 22, “He destroyeth the perfect and the wicked.” ssa to the good, 1.6.5 in a moral sense; the art. involved in the b before this and the other epithets in this verse shows that they each refer to a class of persons (ὃ 109, 1). The LXX., Syr., and Vulg. read yb after this word, though unauthorized by MSS.; two MSS. omit ab (Ken. ). sina to the pure, not in a Levitical but a moral sense, as the word 349 shows, conf. Job xiv.°4. rita to the impure, opposed to both the preceding terms. M33? to him who sacrificeth. M2 is always used, as here, of sacrifice to the true God only, but in Piel of sacrifice to idols. YBWIT he that sweareth: rash and false swearing 15 meant. ‘The construction is varied by the omission of 3, the particle of similitude. myiaw put for emphasis before NY, conf. viii. 16. On the declaration of Qoheleth a M. Stuart renders, ‘all are like to all,” 1.6.., every one is like to his fellow in regard to the events of life. The 220 he regards as personal, viz., the whole, or every man. Others, however, as Knobel and Heiligstedt, render, ‘‘ every thing is alike to every person:” Eng. Vers., “all (things come) alike to all.” 120 ECCLESIASTES, IX. 3, 4. in this verse may be grounded a strong argument for a future state of rewards and punishments. The wheat and the tares grow together without distinction until the harvest (Matt. xiii.). VERSE 3. 175. Y5, with distinc. accent, an evil (Eng. Vers.). There is no need, with Rosenmiiller and Knobel, to give to it the force of a superlative, viz., “the most grievous evil,” though the Vulg. renders, “hoc est pessimum inter omnia.” °3 that, conf. v. 5. ΠῚ lot, or destiny, conf. ii. 14. Oa, not, as Rosenmiiller, con- sequently, but also, 7.e., in addition to the evil just mentioned. The 5 after ΝΟ does not, as Schmidt and Holden say, mean sadness, but wickedness, as is apparent from the next clause, and from viii. 11. Here the wickedness seems consequent on men’s abuse of the fact that the same things happen to them all. mivdin, dafiltee the term may be fitly applied to all wilful sin, as committed against an Omnipotent God, and in defiance of His threatenings. YAN after it, z.e., their life here, or adverbially, afterwards. The omission of the verb before the words “ to the dead” betokens energetic brevity:° subau. pdb they go. Qoheleth seems to speak here of death not in reference to the future but the present life. Death comes alike to all, whether righteous or wicked. Next he proceeds, in ver. 4-6, to speak of the advantages as regards this world which the living have over the dead. VERSE 4. 176. According to the reading in the text the first clause should be rendered, “ For who is there that is chosen out?” 7.e., excepted from death: 73’ Pual Imperf. (daghesh forte implied in M, § 22, 1) from "M2 to choose; but the ΟἿὟΙ is ΡΞ ἢ from 737 to join, and is the reading of Eng. Vers., and the Ancient Versions: according to this reading ‘9 means indef. “whoever,” and the sentence closely translated runs thus, Yet whoever is joined to all the living, there is hope [for him]. 3 at the beginning of the verse is better rendered Yet, as by Ewald and Heilig- stedt, or Truly, as by M. Stuart, than For, as in Eng. Vers. }iM3, rt. MDB to confide, is found here and in Is. xxxvi. 4 only: though rendered by Gesenius and others, hope, it might perhaps have here, according to its form, an intens. signif. (See Lee’s Heb. Lex., and Gram. (168); Simonis, Ave. Horm.) ΘΗ 2525 as to a living dog. 353 from 353 to strike, and thence, to bark (Gesen. Lez.). Gesenius translates the particle b even = adeo, “for even a dog when living is “ Conf. Micah vi. 5, “from Shittim to Gilgal,’ put concisely for “ Remember too from Shittim to Gilgal,” see the accentuation. ECCLESIASTES, IX. 5, 6. Π91 better,” etc. (Lex. (A) (2) p. 422), but I prefer, with Parkhurst and Lee, to render as to. Examples of Ὁ before a nominat. absol. we have in Ps. xvi. 3, priapb “as to the saints” (Lee’s Gram. p. 287); Is. xxxii. 1, privy “and as to princes;” 1 Chron. vii. 1; and other places. Perhaps, as M. Stuart suggests, the usual signif. “to” might be retained, and the clause rendered, for to a living dog there is good in comparison with a dead lion. A current proverb may be alluded to; Golius in his Adagia, Cent. Il. No. 3, quotes a similar one from the Arabic, “a living hound is better than a dead lion.” For the low estima- tion in which a dog was held, see Deut. xxiii. 19 [18, Eng. Vers.]; 1 Sam. xvii. 43; 2 Kings vii. 13; Matt: xv. 26; Phil. i. 2; conf. Hom. Jl. A, 225; Z, 344, 356, Virg. Georg. I. 470, Obscenique canes; Hor. Ep. i. 2, 26, canis ammundus. MOST the lion, “δ΄ n. τὴ. with 7 parag., commonly derived from MS to pluck, to pull to pieces. The art. is used before it by way of distinction. As in the East a dog was regarded as the vilest, so a lion as the noblest of beasts, conf. Prov. xxx. 30; Pliny, Nat. Hist. x. 24, “ferarum generosissime:” hence the meaning of Qoheleth is that the meanest of the living have this advantage over the noblest who are dead, that they can hope for a change for the better. VERSE 5. 177. ny that they must die. WY for "WS, - defective form of 1 (ὃ 9, IIL. Class 9). This knowledge that they must die seems to express but a small advantage on the part of the living over the dead, but we may suppose Qoheleth to mean further that the living improve this knowledge by consideration and preparation for death; see vii. 2. With the next clause, the dead know not any thing, conf. Job xiv. 21, “ His sons come to honour, and he knoweth it not: and they are brought low, but he perceiveth it not of them.” “DY reward, conf. iv. 9, here meaning advantage from their labours in this world. M3W3 is forgotten. OID re- membrance of them. 3} is like in sound to 13%. VERSE 6. 178. Da is thrice repeated in this verse, like tum? in Latin, conf. ver. 1. In the @ A generic term for lion, see Judg. xiv. 5; comp. with ver. 8. >In Cic. Nat. D. ii. 20, tum is repeated no less than nine times: Quod eo est admirabilius in his stellis, quas dicimus, quia tum occultantur, tum rursus aperiuntur, tum abeunt, tum recedunt, tum antecedunt, tum subsequuntur, tum celerius moventur, tum tardius, tum omnino ne moventur quidem, sed ad quoddam tempus insistunt. 2 ECCLESIASTES, IX. 7. » three following nouns the suff. expresses the subject (§ 121, 5), ze. the love, hatred, and jealousy which they felt while on earth. ‘33 already, or long ago, 1. 10. MTN hath perished, in pause for ΠῚ ὁ (§ 29, 4, ὁ). Some (as Umbreit and De Wette) have held that the statements in ver. 5, 6 are a proof of Qoheleth’s disbelief in a future state: see, however, what he says xii. 14, a passage which cannot be reconciled with any such notion. Even if we suppose ver. 5, 6 to imply a momentary state of gloomy doubt in his own mind with regard to a future existence, yet they are evidently opposed to his own settled convictions in other and calmer moods. However, there is no reason, I think, why they should not be understood as an expression of his opinion of the disadvantages of the dead in reference to this life only.“ The phrase, “ beneath the sun,” seems to show with what limitation all he here says about the dead is to be taken. Equally strong language in reference to death is employed in Ps. vi. 5 (6); xxx. 9 (10); Ixxxviiil. 10-12 (11-13), yet that the doctrine of a future state is found in the Book of Psalms is evident from such passages as Ps. xvi. 8-11; xvil. 15; xlix. 15 (16); Ixxii. 24, 26. VERSE 7. 179. Qoheleth now repeats the advice before given in 11. 24; i. 12,138; v. 17, adding some further particulars in ver. 8, 9. 7 Imper. of ὌΝ ON thy bread (Eng. Vers.), z.¢., food in general, like ἄρτος, Matt. vi. 11, suff. form of ond ($ 93, 6, Rem. 1, par. 3), with J > in pause (§ 29, 4, ὁ). siraba with a joyful. heart, conf. vii. 3; 1 Kings viii. 66. In the last clause [ΠΝ = εὐδόκησεν (LXX.), Matt. iii. 17; Heb. x. 38: the Eng. Vers. renders, “for God now accepteth thy works,” where the Perf. ΠΝ expresses a state of feeling still existing (ὃ 126, 3), and 7T'wyD refers to the conduct of the righteous and wise (ver. 1); or, as Cor. a Lapid. suggests, the clause may be a concession on Qoheleth’s part, “ Leetus vive, quia, ut preesuppono et tibi concedo, placent Deo opera tua.” But since nouns from rts. 19 are often the same in the sing. and plur. (§ 93, 9, Rem.), PW may, « The same view is taken by Bp. Harold Browne [on the 39 Articles]; ‘It is plain that he (Solomon) is speaking only of men’s losing by death the good things and consciousness of enjoyment i this life.’ (Art. 7, p. 202, note 2.) On the other hand, M. Stuart, in his note on ver. 5, writes, ‘* Must not lan- guage like this come from a worldling who indulges gloomy reveries, and doubts of any future existence? What Christian can speak so now? I must believe, then, that Qoheleth has given us here some of the most violent cases of doubt which once passed through his own mind, or else was suggested to him by some objector.” But this statement appears to me inconsistent with what the same writer says concerning chap. ix. in the Intro. to his Comment., p. 61, viz., “The doubts and queries are dis- missed, and chap. ix. stands on new ground.” ECCLESIASTES, IX. 8, 9. 175 M. Stuart (after Hitzig) thinks, here mean thy doing [7.q., the German Thun), as YWYI> his doing, 1 Sam. xix. 4, and. the passage be rendered, “for God hath long since favourably regarded thy work,” 7.e., thy doing, as I counsel: conf. ii. 24; ili. 138, where the same enjoyment here recommended is said to be “from the hand of God,” and ‘“ God’s gift,” so that it might fitly be here described as what God approves. Such language would certainly not be held concerning the joy of the worldling. VERSE 8. 180. MY here denotes an appropriate time, for there are times when sorrow, not joy, is seasonable, iii. 4; vil. 2. JIS thy vestments; 133, rt. 732 to cover, is prop. an outer garment, generally of superior quality (Gen. xxvii. 15; xli. 42; "τ τυ 25 1 Kines xxii. 10; 2 Chron. xvii. 9). White (33). garments were a sion among the Hebrews of festive joy, Esth. vii. 15: so among the Romans, Hor. Lib. ii. Sat. ii. 60, 61, Festos albatus celebret. On the other hand, black or sackcloth was among the Hebrews a token of grief, 2 Sam. xiv. 2; Ps. xxxy. 13; Mal. iii. 14 (marg.); conf. Juv. Saé. i. 213, Pullati proceres; Ovid. Metaph. vi. 568, induiturque atras vestes.” Δ see vii. 1. ποῦς (Qamets before pause) let not be wanting. Anointing was a token of joy, Ruth ii. 3; amos vi, 6; /Ps. xxui: 5;° Is. Ixi. 8,-“ the oil of joy;” Matt. vi.) 17; ‘conf. Hor. Car. i. 4, 9, Nune decet aut viridi nitidum caput impedire myrto. But in time of grief the Hebrews abstained from anointing, see 2 Sam. xii. 20; xiv. 2; Dan. 3.3. VERSE 9. 181. AN enjoy, ii. 1. MWS, though sometimes used of an unmarried woman, yet here, as the context shows, must mean a wife, as in Gen. xxiv. 3, 4; xxv. 1, ete. %9'-93 accus. of time, 11. 8. “WN rel. referring to ‘2’; many Commentators refer it to MYX, conf. Prov. xix. 14, “a prudent wife is from the Lord,” but ‘8° is the more natural antecedent, and we have the same construction v. 17. The repeated clause, ‘all the days of thy vanity,” is omitted in several MSS. both of Kennicott and De Rossi, and by all the ancient versions, except the Vulg.; it may, how- ever, be intended to give emphasis, conf. iii. 16; iv. 1. A like sentiment we find in Gen. xlvii. 9, “few and evil have the days of the years of my life been.” {03, subau. the nominative Elohim, which is expressed in v. 17. N17 τὲ is, conf. « Among some Eastern nations, e.g., the Siamese, white is the colour of mourning. (De Beauvoir’s Voyage Round the World, vol. ii. p. 259.) 94 ECCLESIASTES, IX. 10. ili. 22. Elsewhere marriage is recommended by Solomon, see Proy. v. 15; xviii. 22; and what he says in this verse is opposed to the notion of those who think that he here speaks in the person of an Epicure. Verse 10. 182. For the connection see note at the beginning of ‘the chapter. Render the first clause, All which thy hand jfindeth to do with thy might, do [it]. The expression “which thy hand findeth to do,” denotes what thou hast means and opportunity of doing, conf. (in the Heb.) Levit. xi. 8; xxv. 28; Judg. ix. 83; 1 Sam. x. 7. According to the accentuation 32 should be joined with the preceding words, and not, as in Eng. Vers., with the following MWY, after which the pron. “it” must be supplied (ὃ 121, 6, Rem. 2): most Commentators, however, here follow the arrangement in the Eng. Vers., which is supported by the LXX. and other ancient versions (see Walton’s Polyg.). With the advice conf. Rom. xi. 11, “ Not slothful in business.” After the negative [δὲ the prefixes ἢ may be rendered nor (δ 152, 3), conf. Eng. Vers. [ΙΒ design, or plan; device (Eng. Vers.), see vi. 25. σιν in the grave (Eng. Vers.), ἐν ἅδῃ, LXX. TINY n. com., according to Gesenius, 7.¢., Oye a hollow, conf. Germ. Hille, hell, with Héhle, a hollow: more commonly, it is derived from ?XY, from the idea of its asking, or demanding, all without distinction, conf. Orcus rapaz, Catull. ii. 28, 29; it is always translated | by the LXX. dns, but by Eng. Vers. sometimes grave, as here and in Gen. Zxxvil. 905 Xin. 8851 Sam..11. 6; Job xiv. d3;' Ps. vi.:6°[5, Eng.) Vers)] > lie 15, 16 [14, 15]; exh. 7; Is. xxxviii. 18; sometimes pit, as in Job xvii. 16; Numb. xvi. 30, 83; and in other passages hell [ Hades, or the place of departed spirits]. Bp. Pearson (on the Creed) says that 5}. Ὁ] does certainly in some places signify no more than the grave (see Art. v. p. 851, note*), an opinion which seems to me correct, though many learned men deny that it ever has such meaning, see Robertson’s Clav. Pent. on Gen. xxxvii. 36, note ἢ. MDW... WS whither, conf. i. 5. It need hardly be remarked that the exhortation in this verse may be applied with special force to preparation for eternity; see Phil. 11. 12, “work out your own salvation,” ete., with John ix. 4, “the night cometh when no man can work.” VersE 11—X. 20. Qoheleth, after acknowledging, as before, that there is an overruling Providence, which sometimes disappoints human efforts and plans (ver. 11, 12), proceeds to give new illustrations of the practical advantage of wisdom, and of the mischief of folly (ix. 13—x. 20). ECCLESIASTES, IX. 11, 12. 125 Verse 11. 183. M8) Inf. absol., used as a def. verb, conf. viii. 9; with ‘MAY it here denotes I again saw, or, I further considered, conf. iv. 1. ©°?)? to the swift, art. with a class (§ 109, 1), rt. bbe to be light, and hence, fig., to be swift, for another signif. of the same rt. see vii. 21. This verse affords another example of the frequent practice among the Hebrews of putting the word, or words, intended to be most impressive, first in a sentence, conf. viii. 16. The like construction occurs often in the New Test., ¢.9., ζῶν yap ὁ λόγος τοῦ Θεοῦ, Heb. iv. 12. wen the race, rt. 9 to run, occurs here only; but in 2 Sam. xviii. 27 we have M81 “a running.” DDI? to the strong; LXX., τοῖς δυνατοῖς. mano “the battle” (Eng. Vers.), but rather here “ the victory,” “the fortune of war” (Gesen. Lex.); see, 6.6.» David’s victory over Goliath, 1 Sam. xvii.; conf. Ps. xxxiii. 16, “A king doth not triumph by the greatness of an host, A mighty man is not delivered by great strength.” (Perowne’s Transl.) ‘‘The maxim that the Deity always espouses the cause of the most powerful is as false as it is impious” (Sir W. Scott’s Life of Napoleon, Vol. vii. p. 421). 0°32) intelligent, pl. of 1123, Niph. Part. adjec. from ἘΞ: py to the knowing, or wise (Gesen. Lex. p. 835). JT favour; the meaning is that men of skill are sometimes unrewarded, which is illustrated by ver. 15. TY time, or season, favourable or unfavourable, LXX. καιρός. YAB chance, 1.9.) any unforeseen event from God, rt. YB to strike upon, and hence, to light upon, to meet; the absolute control of Divine Providence over all events has been repeatedly asserted, see il. 1-11. _ 2° befalls, conf. 11. 14. As regards the statement in this 11th verse, the extraordinary Divine Providence, under which the Jews lived (especially before the time of their kings) would furnish more striking examples of its truth than the ordinary Providence of God now. (See Graves on the Pentateuch, p. 279.) VERSE 12. 184. °D For, giving a reason for the statement in the last clause of ver. 11. JAYS his tame, not, as Grotius, Nachtigall, and Hitzig. say, to be limited to the time of his death, Vulg., “ finem suum,” nor, according to Le Clere and M. Stuart, denoting the time of any calamity which may come upon him, but the time @ In the Classics also there are many allusions to the uncertain issue of battle: thus Ovid. Metaph. vill., Inter utrumque volat dubiis victoria pennis. Czesar de Bello Civ. Lib. 3; Sed .fortuna, que pluri- mum potest cum m reliquis rebus, tum precipue in bello, parvis momentis, magnas rerum commutationes efficit. 126 ECCLESIASTES, IX. 13. suitable for man in each relation (Knobel); Symm., τὴν εὐκαιρίαν αὐτοῦ (his oppor- | tunity).” ‘TTD fem. of WSS a net, vil. 26; in ver. 14 the plur. m. occurs in a different sense. DBS birds, pl. of NB¥ ἢ. c. gend., conf. xii. 4; the word includes every kind of bird, though sometimes used for the sparrow in particular. MD a snare, in pause for MB, rt. MAB to spread out, conf. ὡς παγίς, Luke xxi. 35. O73 so they. DWP (are) snared, Pual Part. for DWP from WP to lay snares. The characteristic is sometimes omitted (§ 52, 2, N.B. Rem. 6), conf. iv. 2; also Mp? for ΠΡΌ, 2 Kings ἢ. 10; OW for TOD, Judg. xiii. 8; DN for DIN, Is. xvill. 2; MM) for MMI, Is. liv. 11; the daghesh forte which should regularly be in P is dropped on account of the preceding long vowel, which compensates for it (ἢ 20, 8, a). DUS 32 put in apposition with OF. With 5 before Hy, a noun of time, conf. i. 10. Sianya when it falls, YD for WS, conf. v. 14, bien f. Imperf. of bps, agreeing with MY. ONMS suddenly, for DYMD adv. from YND n. seg. “a moment,” with the termination B—, and ¥ changed into δὲ (Gesen. Lez., and conf. Gram. § 100, 3). Simonis gives to the © an intensive force, “very suddenly” (Arcan. Form.). Verse 13. 185. For the connection, see ver. 11. [ΠῚ this, used here perhaps as a neuter, and M224 put in apposition to it, or it may answer to preeterea in Latin, ‘ Also this (7.e., Moreover), I have seen wisdom,” ete., LXX., καί ye τοῦτο εἶδον σοφίαν. The Eng. Vers. joins ΠῚ with MIM, this wisdom, 7.e., this instance or case of wisdom: so the Vulg., hance quoque vidi sapientiam; thus the pronoun is emphatic, for otherwise, when not a predicate, it should, like the adjec. (ὃ 112, 1), be put after the noun (Gesen. Lew. p. 238); the position, however, of the verb between the pronoun and the noun, according to this rendering, seems strange. δ it was, conf. ii. 24, °?% in pause for *?8, lit. to me, = in my opinion, Symm., δοκεῖ μοί: MIM evidently here denotes sagacity,’ not religion, or piety, as Holden and others explain it, owing to their mistake of the meaning of NEN in ver. 18. a There is a time allotted to all in which to seek and obtain the most important advantages, but in general they know not or observe not that time, but suffer it to slip past them unimproved; and then they are involved in unforeseen calamities, as fishes and birds are in the net or snare, and the time of trouble and of death comes upon them suddenly.” (Scott 2 Joc.) δ So ? before DTN, Jonah iii. 8, means “in the judgment οὗ, for God’s words to Jonah, ‘ Should I not spare Nineveh that great city”’ (iv. 11), show that God did account Nineveh great. “It is a different idiom from that, when Scripture speaks of ‘the mountains of God,’ ‘ the cedars of God.’ For of these it speaks as having their firmness or their beauty from God, as their Author.”’ Dr, Pusey on Jonah. ὁ So Scott (Comment.): political wisdom (Bp. Patrick, Mendlessohn). ECCLESIASTES, IX. 14, 15. 127 Vursp 14. 186. At the beginning of the verse the substantive verb “There was” must be supplied. M3) small, fem. of }0/?, also written 2; on the doubling of the last rad. in the fem. see § 93, Expl. viii. It is uncertain whether vers. 14, 15 refer to any particular event or not. D'W3N generally used as the plur. of WS, but formed from an obsol. sing. YIN or VIN = WIN (§ 96). WY (in pause), lit., jewness, here put in apposition with ΣΝ, my to it, 1.6., against it (Gesen. Len. tii. (8) p. 46). 13D encompassed, in a hostile manner, conf. Gen. xix. 4; Josh. vi. 8. MIMS it, a form assumed. by MAN when it takes the suff. (ὃ 103, 1, Rem. 1). my against it (Eng. Vers.), though the prep. may here imply that the towers overtopped the walls. ΤΙΝ. towers,’ pl. of WS, 1.9.7) TD, primarily, a hunting ground, and hence a place of safety, a fortress, 1 Chron. xi. 7; xii. 8, 16; the LXX. render by χάρακας (palisades); Symm., ἀποτείχισμα (intrench- ment); Vulg., munitiones per gyrum; Eng. Vers., bulwarks.’ In vil. 26 the noun occurs with a different meaning. Verse 15. 187. δ Ν᾽, either the nominative is 97, or the verb is here used impers., “one found” for “there was found,” see i. 10; 11. 12. The copulative 1 is omitted between DSN and 20%, which are thus more closely united (§ 155, 1, a). sim-nbiny and he delivered, Piel of pop, vii. 26; (-) in final syll. changed to (-) before Maqqgeph (ὃ 52, 2, N.B., Rem. 1). The pron. is expressed to give emphasis, conf. Eph. iv. 11, καὶ αὐτὸς ἔδωκε, x.7.r See 2 Sam. xx. 14-22 for a somewhat similar story, and in Profane History the defence of Syracuse by Archimedes. 3} in the last clause has been understood by Aben Ezra, Seb. Schmidt, and Rosenmiiller, as referring to past acquaintance with, e.g., “had recollected,” z.e., had known, or heard, before of that poor wise man. The Eng. Vers. “remembered” is, however, probably correct, and the term refers to the ingratitude of men to their benefactors, several instances of which are given in Scripture, see, ¢.g., 1 Sam. xxiii. 5, 12; Judg. vill. 85; ix. 5; also in Profane History, the treatment of Miltiades, Themistocles, Scipio Africanus, and Belisa- rius. (Gibbon, vol. vii. ch. 41, p. 268.) @ M. Stuart supposes that they were moveable, so as to be advanced to, or withdrawn from, the walls: if so, they corresponded to the twrres mobiles of the Romans, which also were made of such a height, as to overtop the walls, towers, and other fortifications of the besieged place, Livy, xxi. 11. 6 Two MSS. Ross, read ONS!) « mounds raised by besiegers,” which Gesenius thinks more suitable to the passage. (Gesen. Lew.) 128 ECCLESIASTES, IX. 16-18. ' VERSE 16. 188. °38 “IN Then thought I, conf. vii. 23; viii. 14. With the words wisdom 4 as better than strength, conf. Prov. xxi. 22, “a wise man scaleth the city of the | mighty, and casteth down the strength of the confidence thereof.” TVA fem. of V3, | Part. pass. of M2 to despise: render, but the wisdom of the poor man (is) despised, and as to his words, they are not listened to. 1271 is ἃ ποιὰ. absol., conf. i. 7. The remark of Qoheleth cannot apply to the poor wise man Just mentioned, whose. | counsel seems to have been followed, but is of a general character, referring to what | is usually the case. Participles are often used to express general truths (Lee’s | Heb. Gram. Art. 237). With the sentiment itself conf. Ecclesiasticus xiii. 23, ‘* When a rich man speaketh, every man holdeth his tongue, and, look, what he saith, they extol it to the clouds, but if the poor man speak, they say, What fellow is this?” Eurip. Hecuba, 294, 295, λόγος yap ἔκ τ᾽ ἀδοξούντων ἰὼν κἀκ τῶν δοκούντων αὑτὸς od | ταυτὸν σθένει. VERSE 17. 189, This verse may be rendered either The words of the wise heard in quiet | (are better) than the clamour of a ruler among fools, Ὡ ΔΘ being supplied before }> from 726 in the preceding verse, see ὃ 119, 1, 38rd par.; or, as Vulg. and Eng. Vers., the words of wise (men are) heard in quiet (in silentio) more than, etc. But probably 1932 is used here in contrast to Myvi, and means (uttered) calmly. So Dathe, Van de Palm, Boothroyd, Knobel, M. Stuart, and others. But, as the declaration that such words are listened to seems to contradict the last clause of ver. 16, Knobel gives to D'YSY3 a signification like that of Latin adjectives in dis, and renders, are worthy to be heard (thus also he translates TI) desirable, Ps. ΦΧ ΟΝ 1 Sonn praiseworthy, Ps, xviii. 4; xlvili. 2), I prefer, however, to render ~ | (are) heard, LXX., ἀκούονται, and to regard Qoheleth as stating only a general truth. Npyt f constr. of ΠΡΌ an outcry: the masc. PY! occurs in Is. xxx. 19 only. D"D23 PLD either a foolish ruler, lit., a ruler, or prince, among [2.é., belonging to the class of] fools (see a like construction, Judg. xi. 35; 1 Kings ἡ. οἱ; Pssliva.Ge exvill. 7), or a ruler who has authority over fools, and by his boisterous outery shows himself to belong to their number. VERSE 18. 190. by constr. of O°93, from a lost sing. nbs (Gesen. Lez.), 7.9. ba an instru- ment or weapon, prop. whatever is made, completed, or prepared, rt. 773 to be @ The reg. plur. of "3 would be pds, and by contrac. ὈὉ5 (§ 87, 1). ECCLESIASTES, X. 1. 129 completed (Gesen. Lex.). 27/2 (with Qamets impure) ἢ. τη. (ὃ 84, 13), lit., a drawing near, in a hostile sense, hence war. The truth of the assertion in the first clause of this verse is obvious from ver. 14, 15, and may be also illustrated from the example of Abigail, whose prudence preserved her husband and family from destruction, 1 Sam. xxv. 18-31. NOAM, conf. vill. 12, here meaning one who offends against the precepts of wisdom. Such a person, especially if one in authority, may do much harm. This is illustrated in the next chapter, which ought not to have been separated from this, see ver. 11. “AN}, conf. vii. 7. CHAPTER X. VERSE 1. This chapter is very discursive, but its object is to show the mischief of folly and the value of practical wisdom. 191. MYO "ΞἼΣ] flies of death (Symm., Syr., Arab., Vulg., Eng. Vers.). 23}, LXX., pvia, found here and in Is. vii. 18 only; derived by Gesenius from an obsolete rt. 22% to hum, to buzz, but by Bochart from an Arab. rt. meaning “to wander to and fro without any fixed dwelling place,” whence the Arab. proverb, “‘muscd inconstantior.” Probably no particular species of fly is here meant, but flies generally (so Parkhurst), swarms of which abound in the East. Some, after the LXX., render deadly (1.6.; poisonous) flies, a meaning the Hebrew admits of (§ 106, 2), but clearly not required here. WIND cause to stink, Hiph. imperf. of YND to be corrupt, stinking. This verb, and also the following, is used with a noun plur. to denote distribution (§ 146, 4), z.e., any one of the dead flies causes the ointment, etc., or, as this may seem to assign too great an effect to a single dead fly, each contributes to such a result. °2'" cause to ferment and putrify, Hiph. imperf. from Y33 to gush or bubble out, like water from a spring. The omission of the copulative between this and the preceding verb, conf, ix. 15, gives rapidity and energy to the expression,’ or the first of the two verbs may be used adverbially, 1.0.5. as qualifying the second, 6.4.5) cause to ferment with a fetid odour, cont. viii. ὃ. FIP apothecary (Eng. Vers.), or rather perfumer, conf. Ex. xxx. 25, 35, Part. act. of MP7 to compound. “ἼΣ adjec. m. The Syr. a In one MS. Ken. this word is wanting. b A most remarkable instance of this kind occurs in Ex. xv. 9, where 1 is left out before six verbs consecutively. 10 130 ECCLESIASTES, X. 2. takes it here in its primary sense, heavy, and renders the sentence, Preponderat sapientic et glorie multe modica stultitia: so Lyra, Knobel, M. Stuart, and others. | According to this rendering the meaning is that the evil of folly is so great that a little of it will outweigh a man’s reputation for wisdom, and bring him into disgrace. 2) being put first takes the masc. form, though its subject 73D is fem. (ὃ 147, 5). On the other hand, the LXX., Vulg., and Eng. Vers. under- stand 1? here figuratively, as it seems to be always used elsewhere in the Hebrew Scriptures [see Gesen. Lev.]. The LXX. renders τίμιον ὀλίγον σοφίας ὑπὲρ δόξαν ἀφροσύνης μεγάλην; Vulg., Pretiosior est sapientia et gloria parva et ad tempus stultitia; both which meanings are here unsuitable, and seem to indicate a different reading from that of the Masoretic text. Most Expositors (Grotius, Geier, Le Clerc, Bauer, Gaab, Rosenmiiller, Preston, etc.) follow the sense as given by our Eng. Vers., “(so doth) a little folly him that is in reputation for wisdom (and) honour.” ‘2* is put first in the sentence for emphasis. 43 the particle of similitude is omitted both in the protasis and apodosis of the verse, conf. Job xxiv. 19; Jer. xvii. 11. There is also in the apodosis an ellipsis of the verb 82? in the sense of “renders contemptible,” which must be supplied from the protasis, see for a like construction v. 9, and in the Greek Test., Rom. ii. 6,7; Jamesi. 10; 8. John 10. The prep. { before 7/237 and 123 means on account of, or because of, conf. 11. 10, and these two nouns are asyndic, 7.e., have no copula between them; conf. Ps. xxxii. 9, “As horse (or) as mule;” Is. Ixiii. 11, ‘ Moses (and) his people.” DY is in apposition with mbop, conf. ix. 14. For a like sentiment see Juv. Sat. viii. 140, 141, Omne animi vitium tanto conspectius in se crimen habet quanto major qui peccat habetur.” VERSE 2. 192. eb, understanding (of which the heart was considered the seat), see i. 13. wn on his right, contrac. for 13%2"7, conf. vii. 7. ? often marks the place where (δ 154, ὃ (6), 2nd par.). Properly speaking, the position of the heart is on the left, but in this verse right and left are used metaph.; as the right hand is generally more ready and dexterous than the left, so a wise man makes prompt « Hence the more exalted a person’s station, the more need of circumspection. ‘ Nothing is more brittle than honour (vitrea fama, Hor.), every little thing hitting on it is able to break it, and therefore without exceeding care we cannot preserve it.’ (Barrow’s Ser. on Industry.) The Christian, who is described as a city set upon a hill, is especially called upon to guard against whatever may bring dis- honour on his profession. ECCLESIASTES, X. 3-5. 131 and good use of his understanding, whilst a fool is often at a loss how to act, or acts unskilfully. Conf. the use of δεξιός and dexter in the sense of dexterous, and of ἀριστερός, σκεῦος, and sinister in that of awkward and unskilful. VERSE 3. 193. Render first part, And even in the way when a fool is walking, his under- standing is wanting, 7.e., he shows his folly in his most ordinary actions. Some understand 77] metaph. of a course of acting: thus M. Stuart, ‘‘ while he is going about in the way of intercourse with men;” but the lit. meaning here seems sufficient. boonwia is pointed as in the ΟὟ, which omits the 9 art. The art. might, however, be properly retained, for the same fool is spoken of as in ver. 2. W> for WN, as in v. 14; ix. 12; xii. 7. “IBM either a verbal adjec., conf. vi. 2, or the Qal Perf. used in a frequentative sense (ὃ 126, 3). The latter part may be rendered either he saith to every one he is a fool, i.e., makes his folly obvious ‘to all, conf. Prov. xiii. 16, ‘a fool layeth open [spreads abroad] his folly,” or, he saith of every one he is a fool, 1.6., in the greatness of his folly considers every one whom he meets a fool; Vulg., omnes stultos estimat; so Luther; conf. Prov. xxvi. 16, “ The sluggard is wiser in his own conceit than seven men that can render a reason.” SDN saith (inwardly), 7.e., thinks, conf. vi. ὃ. bab is taken distributively “ to [or “of” ] every one.” VERSE 4. 194. It is the part of wisdom to act prudently when rulers are angry. [ΠῚ = anger, as in Judg. viii. ὃ; Zech. vi. 8. ΤᾺ ΠΡῸΣ riseth up (lit., ascendeth). against thee. ny is thus used of anger, 2 Sam. xi. 20; Ps. Ixxviil. 21, 31; Ezek. Xxxvilil. 18. MENS, conf. vii. 18, here, with an accus. of place, forsake not; see similar advice, viii. 3. S59 gentleness, as in Prov. xiv. 80; xv. 4, verbal from N5I=75 to relax, 7 and δὲ being often interchanged, see vil. 26: it is not rightly rendered here ἴαμα by the LXX., as if from S57 to heal. 13! Hiph. Imperf. of M3 to rest, used here as a Pres. to express a general truth (ἢ 127, 2). DSO offences, either such as the ruler himself might otherwise be led to commit, see 1 Sam. xxv. 24-35, or offences against himself which the ruler in his anger con- siders great, but with regard to which meekness of behaviour appeases his wrath. The only exception to the duty of yielding here enjoined would be in a matter of conscience, since we ought to fear God rather than man, Acts iv. 19. VERSE 5. 195. A folly is mentioned peculiar to rulers, viz., that of promoting unsuitable 132 ECCLESIASTES, X. 6, 7. persons (ver. 5-7). After MY subaud. the rel. WW, which is supplied in the same formula of expression, vi. 1 (ὃ 128, ὃ, a). ΤΟΝ," see v. 5. The 2 may be what grammarians term Kaph veritatis, meaning truly, certainly, or, as Gesenius terms it, Kaph intensitive, as ὡς, ὅσον, quam are often used with the superlative, and sometimes with the positive (Gesen. Lex. (4) p. 879). Here we might render, such an error as especially (or peculiarly) proceedeth from a ruler.’ Mere similitude cannot be intended. δέν δ which proceedeth, S$’ contrac. from ANY fem. Act. Part., or perhaps a form borrowed from verbs AD, see § 75, Rem. vi. 6. spb here = {2 from, denoting the source or cause, see Gesen. Lex. on the word 135, (F) (2) p. 681. ) VERSE 6. 196. {Fj 8 set (Eng. Vers.), Ponitur (Heilig.), Niph. Perf. as a Pres., conf. Esth. vi. 8. 2301 folly, abst. for concr., the plur. fools is meant, because the word, which corresponds to it in the next clause, is plural. BOYD high stations, rt. BY to be high. DD many, but LXX., μεγάλοις; Eng. Marg., in great heights. Contrary to the accentuation, and all the ancient versions, Déderlein, V. de Palm, and Bauer join this word to the next word, and render “ magnates et divites.” OY is trans- lated by Gesenius (Zee.) “honourable,” or “noble,” as iY “ rich” means “ liberal,” “noble,” Is. xxxu. 5; by Spohn and Geier, “wise,” as opposed to bopn, but it may retain its usual signif. rich, as meaning those who had been before rich, or in a prosperous condition. awa in humiliation, or in degradation; “in a low place,” Eng. Vers.; it is here, like δ, an abst. noun, and has the art. (ὃ 109, 3, c), conf. iil. 16. 1 sit, In pause for Δ)" (ὃ 29, 4, δ), and consec. of the preceding Perf. (as a Pres.) (ὃ 129, 2, a). Under Eastern despotisms persons in high office are often suddenly removed from their post, and their wealth con- fiscated, while persons in a low rank are as suddenly elevated.’ VERSE 7. 197. OMY servants (Eng. Vers.); slaves (Preston and others). “I2aY prop. « Why Daghesh lene is not inscribed in 4 after-the silent Sheva, see § 21, 2, a, conf. 19333, x. 17. ὁ «The writer means to say that the evil in question is such an error as rulers only can commit.” (M. Stuart.) ¢ Of the elevation of unworthy persons to wealth and. power see examples in Narcissus and Pallas under Claudius (Tacit. Annal. xi. xii.); Tigellinus under Nero (Tacit. Hist. i. 72); Glabrio under Domitian; Cleander under Commodus (Gib. Decl. and Fall, Lib. 4, p. 145). The Emperor Helioga- balus filled all public offices with the lowest characters (Idem, Lib. i. 6, p. 237). Less flagrant instances were Piers Gaveston under our Edward II., and Olivier le Diable under Louis XI. ECCLESIASTES, X. 8. kaa denotes a slave, as distinguished from YJ and NW, but is often used for a servant in general: here it may stand for one in a low condition, whether literally a slave or not. OD'D'D horses.* Solomon, contrary to the Law, Deut. xvii. 16, introduced the use’ of horses among the Hebrews (1 Kings iv. 26), and. they were afterwards considered an appendage of rank, Esth. vi. 8, 9; Jer. xvii. 25; 2 Chron. xxv. 28: riding on a horse is also still regarded in the East as a mark of dignity (Harmer’s Observ. vol. ii. p. 104). This verse, like the foregoing, refers to the sudden change often effected in men’s conditions at the will of a despotic ruler, servants taking the place of nobles, and nobles that of servants; conf. Prov. xix. 10; xxx. 22. oy princes, or nobles, conf. Gen. xii. 15, rt. MY to have dominion. VERSE 8. 198. The proverbial sayings in this and next verse appear intended to intimate that a violation of the maxims of wisdom often brings with it its-own punish- ment. Various modes of injuring others are mentioned as recoiling upon the perpetrators. Some (¢.9., Desveeux) see a connection with ver. 5-7, and think that the rulers there alluded to as abusing their authority by the elevation of unworthy persons are here warned of the evil consequences to themselves; others (Bp. Patrick, Heiligstedt) that the warning is intended for subjects, lest they should be excited to rebellion against such rulers: but it is perhaps better to regard the chapter as discursive, rather than connected in all its parts, though clearly having one design throughout, viz., to exalt wisdom at the expense of folly. 14 a pit, Part. noun m., an drafdey., of Pual form (ἢ 84, 6), rt. {3 to dig. Shureq for Qibbuts is merely an orthographic variation, conf. Pv, Judg. xviil. 29 (ὃ 52, 2, Rem. 4). The word, though Aramaic (Syriac), may have been extant in the ancient Hebrew, or normally derived from it. Digging a pit for the annoyance or destruction of others seems meant: conf. Prov. xxvi. 27, “whoso diggeth a pit shall fall therein;” Ps. vil. 15, 16, “He made a pit and digged it and 18 fallen,” ete» Va yb he who breaketh down a wall [i.e., a wall surrounding the property of another], put absol. (ἢ 145, 2), conf. ii, 14. 4 probably here means a The origin of the word D’'D is doubtful. Some, as Gesenius (Zex.), Simonis (Arc. Form.), and Parkhurst (Zex.) derive it from DID (unused), i.g., WY to be agile, to leap. Others (¢.g., Pott, tym. Forsch. i. 60) from Susa in Susiana, a country of the horse. On the distinction between DID and Ξ see Gesen. Lew. on the latter word. * 6 For though David established a force of cavalry and chariots after the defeat of Hadadezer (2 Sam. viii. 4), and Absalom also possessed horses (2 Sam. xv. 1), Solomon was the first who established a mart for them in Palestine (1 Kings x. 28, 29). 134 ECCLESIASTES, X. 9. a stone wall, as in Prov. xxiv. 31; Ezek. xlii. 10... 333 shall [or may] bite him, Qal Imperf. of 772" with suff. 3 (§ 58, 4). WN τι. τὰ. first occurring in Gen. iii. 1, the generic name of any serpent (Lee’s Ler.), rt. WMI to hiss (Gesen. Lez.). It often means a poisonous serpent, conf. Ps. lvii. 5 [4, Eng. Vers.] “ Their poison is like the poison of a YM3;” Prov. xxiii. 32, “ At last it biteth like a WA.” This kind sometimes lurks in walls and among rocks; see Amos v. 9, “as if a man leaned his hand on the wall, and a OM) bit him;” and in the stony wilderness, which bounds the land of Palestine to the south, the fiery serpents which bit the Israelites were 0°73, Numb. xxi. 4-9. Some suppose that the 7712, as a poisonous serpent, is identical with the cobra di capello, called throughout the East naja, and which is often found in walls and stony places. (Fairbairn’s [mperial Dict.) VERSE 9. 199. YD He who pulleth up, Hiph. Part. of YDJ to pull up, pluck out, and hence, remove: Aquila, μετατιθῶν λίθους; so Syr.; Vulg., transfert. Gesenius and Heilig- stedt render, ‘“‘ He who cuts out or quarries,” and the word YB’ in 1 Kings νυ. 31 seems to mean “they quarried,” rather than, as in Eng. Vers., “they brought; ” thus too YH in 1 Kings vi. 7 is rendered by Gesenius “a quarry:” but here in Kecles. x. 9 the more usual signif. of YD3, viz., to pull up, or to remove, is perhaps preferable. The allusion may be to the removal of a landmark, Deut. xix. 14. ἌΝΩ) shall [or may] be pained, Niph. Imperf. followed by 3 denoting the instru- ment, conf. 11. 8. Such hurt might arise from the falling of the stones, or from any incautious handling on the part of those who plucked them up. "SY, either wood, Eng. Vers. (conf. Gen. vi. 14; xxii. 3,9), the plur. form being used in Hebrew, where portions of a substance are meant (ᾧ 108, 4, Rem. 1), or érees, as in 11. 6, the cutting down of which, and of fruit-trees especially, by an invader, has often occasioned poverty and famine, 2 Kings iii. 19, 25. 5319) shall [or may] be endangered, for 25’ by retract. of the accent, conf. vii. 26. It is found in Niph. here only. The Qal }3D means to dwell, also, to be poor, see note iv. 13, according to which last signification it might here in Niph. be rendered shall be impoverished, a meaning which suits the second signif. given to D'$Y above. But it is observable « The lit. meaning of 174 or 114 appears to be a “ wall” or “fence,” whether of stone, brick, or any other material, Gk. φραγμός, Lat. maceria. It is never used of the wall of a city. b 3 is used of no other biting than that of serpents, viz., it., here and in ver. 8; Gen. xlix. 17; Numb. xxi. 8,9; Prov. xxiii. 82; Amos vy. 19; ix. 8: fig., Micah ili. 5, “the prophets... that bite with their teeth,” 1.6., do real secret evil, as serpents bite treacherously and deadlily: see Pusey’s Comment. in loco. ECCLESIASTES, X. 10. 135 that as in Chaldee 2D means to expose to danger, and 1333 = danger (Buxtort’s Lex. Chald. Talm. Rab. p. 1476), so in Hebrew the verb may perhaps bear this sense. Thus LXX., κιωδυνεύσει ἐν αὐτοῖς; Eng. Vers., “shall be endangered there- by:” so Knobel, Heiligstedt, and M. Stuart. Gesenius and Hitzig, however, suppose the Niph. 382 to be a denominative from a’, a mattock, axe, or knife (Prov. xxiii. 2), and to mean “to be cut,” and hence, “to be wounded:” thus the Vulg., vulnerabitur ab 118. Verses 10, 11. The use of wisdom is further illustrated. Verse 10. 200. MIP hath made blunt (Knobel, Heiligstedt, M. Stuart), Piel Perf. from mp to be blunted, to be set on edge. Gesenius, Lee, and Parkhurst give to Piel here an intrans. sense, “hath become blunt,” so Vulg. and Eng. Vers., but rather it is here trans., as Piel usually is when Qal is intrans.“. The nominative may be either the cleaver of wood (ver. 9), or may be indef., “if one hath rendered blunt,” conf. ix. 15. 7) and he; if the pron. refers to the indef. subject “ one,” we have a like construction in Job xxviii. 8. O28 the edge, lit., the front part or face (so MD prop. mouth, plur. B°2 and nib, means edge, Josh. vi. 21; vill. 24; Judg. ii. 16; 1 Sam. xiii. 21; Prov. v. 4); its position here between the governing verb and the neg. is unusual (§ 145, 1, °). bop x hath not sharpened, lit., hath not moved to and fro (Gesen. Lez.), Pilpel Perf. (ἢ 55, 4), prop. written 72), but the second and third letters transposed to avoid the concurrence of two similar consonants, found only here and in Ezek. xxi. 26, where it probably means ‘he shook,” i.¢., the arrows in divining, from ??), vii. 21. M. Stuart, after Hitzig, renders, “If one ‘thas dulled the iron, and there is no edge, he swings [it],” etc. ; according to which rendering N41 refers to bg, and D'E"N? = edgeless, conf. D3 xb childless, 1 Chron. ii. 30, 32, and bpp, rendered here as a Present (§ 126, 3), retains its proper meaning of “to move to and fro,” or “to shake.” This rendering, however, is contrary to the accentuation, which connects 0°32 with bpp by a conjunctive accent. 133) DY?) then he increases strength. then, conf. iv. 11; its signification is not altered by its separation from the verb: the plur. of the noun gives intensity. 123 to be strong, and in Piel, to make strong, or to strengthen. The last clause, lit. rendered, runs thus, but the advantage of @ To the objection of Preston (ὧν loc.) where is the “nS before Sran if TP is transitive?” the answer obviously is, that "M$, though frequently used before words in a definite state, is also frequently omitted. 136 ECCLESIASTES, X. 11. making to prosper (is, t.e., belongs to) wisdom, 1.6., wisdom is profitable to cause success. 'Y27 Hiph. Inf. of 3, ii. 21, here used as a verbal noun, and governed by the preceding word, which is connected with it by a conjunctive accent: other examples of the Hiph. Inf. used as a noun are M357 Job vi. 25, 2880 Job xxv. 2, ‘20 Job xxxiv. 35. The meaning of the verse is that skill and science ὙΠ᾿ accomplish what mere strength cannot. They will save toil and expense. “Strength without wit prevails not.” (Bp. Hall.) Verse 11. ; 201. 1h, see x. ὃ. The art. before wn either designates an object well known, or refers to the serpent mentioned ver. 8. NY 2 without, generally written X73, vii. 17. WM, in pause for δ᾽ ΠΡ, prop. a whispering, and hence, an incantation.“ Nyon bya an idiomatic expression (see § 106, 2, a), conf. ver. 20; vii. 12; viii. 8, in all which passages 792 being in construction may be rendered possessor [of]. The Eng. Vers. is “Surely the serpent will bite without enchantment, and a babbler is no better,” 7.¢., as the serpent, unless it is charmed, will bite, so a babbler, unless he is prudently managed, will do harm. But why mention should be here made of a babbler (or, as some render, a slanderer’) does not appear; the verse seems intended, like the preceding, to show the importance of wisdom, and hence a better rendering is, Jf the serpent bite without enchantment, then there is no gain to the possessor of a tongue (LXX., τῷ ἐπάδοντι), 1.6... a charmer must be quick in the use of his incantations, else the serpent will bite before he has charmed it, and so a wise man will be prompt. The construction of this verse corresponds with that of the first half of ver. 10, and therefore it is probable that the particles BN and } have the same meaning in both, viz., if... then. The practice of charming serpents is alluded to also in Ps. lviii. 5, 6 [4, 5, Eng. Vers.]; Jer. vill. 17; Sir. xii. 13; James iii. 7. It is still extensively employed in the East.’ & ὦ Dr. Fairbairn, who supposes the WM), as a poisonous serpent, to be identical with the naja, or cobra di capello (see ver. 8), remarks that this latter species is used to this day in the East for the purpose of incantation, and so the M2 was used, and hence often means ‘ enchantment,” see Levit. xix. 26; Numb. xxiii. 23; xxiv. 1; Deut. xviii. 10; 2 Kings xxi. 6. b Vulg., “ qui occulte detrahit,”’ but it seems to have read vind bya. ¢ The following account of the mode in which it is still practised in the East is given by a Mr. Gogerly, a missionary in India, “ The man [7.e., the snake charmer | began to play upon his pipe, and proceeding from one part of the garden to another, for some minutes stopped at a part of the wall much injured by age, and intimated that a serpent was within. He then played quicker, and his notes were louder, when almost immediately a large cobra di capello put forth its hooded head, and the man ran fearlessly to the spot, seized it by the throat and drew it forth. He then showed the poison fangs, and ECCLESIASTES, X. 12-14. 137 Verses 12—15. In contrast to wisdom are shown the evil effects of folly. VERSE 12. 202. {M favour, subst. for adj. (§ 106), conf. ii. 23. The meaning is that a wise man’s words are such as procure favour. NMS pl. constr. of MSY f., used here for the dual, conf. Ps. xlv. 3; lix. 8; Is. lix. 8. Lips are also put by meton. for words, conf. note vii. 10. YPAA swallow him up, t.e., prove his ruin, Piel Imperf. 3p. f. s. with suff. and demonst. 3, agreeing with a nominative plur. of things, not persons; see a like construc. iv. 8. With the sentiment in this clause conf. Ps. xiv. 8; Prov. xi. 13; xviii. 7, “a fool’s mouth is his destruction.” Thus Adonijah, é.g., foolishly spake against his own life, 1 Kings 11. 28; and Rehoboam, by giving grievous, instead of gracious, words to his people, caused their revolt, 1 Kings xii. 1-19. VersE 13. ! 208. nbnn the beginning [of], n. f. construc., rt. bbn, meaning in Hiph. to begin. WW his mouth, 2.e., the words of his mouth. [ἢ bin, see note i. 17. The meaning is that the words of a foolish man are provoking, and lead on from folly to rage, which will end in harm to himself and others. Verse 14. With the declaration in the first clause conf. v. 2. The remainder of the verse has been thought by some to be an instance of a fool’s multiplication, or repetition of words (like Battus’s “sub illis montibus erant, et erant sub montibus illis,” Ovid, Metam. ii. 703), but more probably it is a confutation of his folly in pro- mising or boasting of things beyond his power, since no man can himself foreknow, or learn from others what is to be; see ili. 22; vi. 12; viii. 7; xi. 2. There is implied an ellipsis of a conjunction at the beginning of the second clause, ¢.y., “although man knoweth not.” ; 204, DIN not, as Mendlessohn, “the man,” 1.6., the man last mentioned, the fool, for then we should have had &N7 or δ, but man generally, as ini. 3; vi. 12; viii. 17. ΠΣ ΓΘ what shall be. The LXX., which renders τί τὸ γενόμενον; beat them out; afterwards it was taken to the room where his baskets were left, and deposited among the rest.’’ The same missionary also observes, “ The snake-charmer applies his pipe to his mouth, and sends forth a few of his peculiar notes, and all the serpents stop as though enchanted; they then turn towards the musician, and approaching him within two feet, raise their heads from the ground, and bending backwards and forwards keep time with the tune. When he ceases playing, they drop their heads and remain quiet on the.ground.” Fairbairn’s Jmp. Dict.: see too the word ¥M? in Parkhurst’s Heb. Lex., where various authorities on serpent-charming are quoted. 138 ECCLESIASTES, X. 15, 16. Symm., τὰ γενόμενα; Vulg., quid ante se fuerit, also the Syr. and Arab., appear to have read ΠΡ ΤΙΣ, to avoid, perhaps, what they thought a tautology in the following clause, but the Chald., Eng. Vers., and most Commentators follow the Masoretic text. WS) and what (Eng. Vers.). YS either after him, conf. iii. 22; vi. 12, or after that; if the latter, the meaning is that a man knows not what is soon to happen, and still less what is to happen after that. M. Stuart, however, renders this last clause, ‘‘ for what shall be after him, who shall tell him?” Thus} is causal (ἢ 155, 1, 6), as in vil. 15, and corresponds to ‘3 in the similar passage viii. 7. With TON) 7.9. WIS conf. WAP ἐν! TWA, Cant. iv. 1. Verse 15. 205. Spy though generally masc. is here fem. (Gesen. Lev.; Ewald’s Gram. § 366, pub. 1835). YI wearies them, Piel Imperf. ὃ p. f. s. of Ya," 1. 8: suff. with union syll. (ᾧ 58, 4). The sing. pers. pron., referring to a plur. antecedent, is either used collec., or denotes distribution, each or every one of them, conf. for a like use of the pronoun Deut. xxi. 10; Josh. ii. 4. "WS because (Eng. Vers.), conf. iv. 9. YT 15 followed by an Inf. with pref. 7, as in iv. 18. The latter clause of this verse seems a proverbial saying, denoting that the foolish weary themselves by taking a circuitous method of doing things, because they are ignorant of the plain, direct, way of doing them, just as if one should travel a long round to a city instead of going thither by the broad highway. Verse 16—19. The value of wisdom and mischief of folly are further shown from the evil or good resulting to a land according to the character of its ruler and princes. VERSE 16. 206. "δὲ͵, conf. iv. 10. The nature of this woe is forcibly described, Is. ii. 5. w may be rendered for, or may give a rel. sense to the pron. τ (ὃ 123, 1, Rem. 1). ‘YJ in pause for IY3 means lit. a child, lad, or young man. LXX., νεώτερος; Wulg. and Syr., puer; Arab., adolescens. (Walton’s Polyg.) Aristotle says that young men are unfit for government, because τὸ βουλευτικὸν ἀτελές, their consultative power is very imperfect (Polit. cap. 7), and hence he would not even admit them to lectures on politics, πολιτικῆς οὐκ ἔστιν οἰκεῖος ἀκροατὴς ὁ νέος (Lthies, Lib. i. 3). Sometimes, however, a young king has proved a blessing to his « Hitzig thinks that the 7 is used for the sake of euphony instead of the preformative }, the proper form of the word being 13¥4", but for this there is no authority; it is more likely that Dy, like many other Hebrew nouns, has both a masc. and fem. gender. ECCLESIASTES, X. 17. 139 kingdom, as, ¢.g., Solomon (1 Kings iu.), Josiah (2 Chron. xxiv. 1-8), and our Edward VI. Perhaps, therefore, 1Y3, as many Commentators think, is here used metaph. for one, who, though of a good age, is a child in understanding and knowledge, conf. 1 Cor. xiv. 20, “be not children in understanding.” Thus the word seems to be used in Is. iii. 4; 2 Chron. xiii. 7, in which latter passage it is applied to Rehoboam, who at the time was forty-one years old. Wrongly Desveux, Déderlein, Spohn, Bauer, and Dathe understand it to mean slave, in opposition to “the son of nobles,” ver. 17, for though YJ sometimes, like παῖς and puer, denotes a servant, it is not the appropriate term for s/ave, for which we should rather have expected 73¥, but neither signification is here required. 233 in the morning; the Orientals take a light meal in the morning, and hence to feast in the morning was a mark of luxury and intemperance, see Is. v. 11; Acts ii. 15; 1 Thess. v. 7; conf. Juv. Sat. i. 49, 50, Hxsul ab octava Marius bibit, et fruitur Dis iratis; Cie. Philipp. ii. 17, 29, ab hora tertia bibebatur, ludebatur, vomebatur. The morning was the appropriate time for princes to attend to the affairs of State, Jer. xxi. 12. S28 in pause for bax (ὃ 29, 4), are wont to feast (ὃ 127, 4, ὁ). VERSE 17. 207. JIS contrac. for FWS (§ 91, 2, Rem. 2), Blessings to thee. “WS happi- ness, is found in the plur. constr.” only, and has the force of an interjection. BN nobles, elsewhere written defect. DF, plur. of W7 used in the plur. only, from ὙΠ, ὦ... rad. Arab. to be free, to be free-born (Gesenius and Simonis), or from WWM or Wh fine linen, in plur. meton. “nobles as arrayed in white and splendid robes” (Lee). Here the son of nobles means one who belongs to the class or rank of nobles, as in Job xxx. 8 “sons of fools” means fools; Ps. lxxii. 4 “sons of the needy”? = the needy: Vulg., cujus rex nobilis est. The reference seems to be not only to nobility of birth, but of character, conf. John vill. 39, “Jf ye were Abraham's children, ye would do the works of Abraham.” In Ha the art. denotes the season suitable for feasting. box implies here drinking as well as eating, and may be rendered “do feast,” hence at the end of the verse ‘MY, lit., a drinking, a carousing,-is preceded by an article as well as a preposition. 2 in M232 and in ΟΞ means for, 1.6., in respect to, on account of, conf. ii. 24; 2 Ki. xiv. 6; Jon. i. 14: Heiligstedt and Hitzig think that it here implies a notion of exchange, conf. «Τὸ is true that in Prov. xxix. 18 we have 172, but that is an instance of the’ being dropped (§ 91, 2, Rem. 1, and Gesen. Lez. p. 90), conf. 1 Sam. xxx. 26, any for DY ; 1 Kings xvi. 11, JAY for DY. 140 ECCLESIASTES, X. 18, 19. iv. 9, 1.6... they feast to get strength in exchange for the food, etc., conf. Ewald’s Gram. § 521, ὃ (8) a, (pub. 1835). Kings and princes are cautioned against drunkenness, Proy. xxxi. 4, 5. : Verse 18. 208. pinbyya through much slothfulness. 32 with vowel homogeneous to (-:) (ὃ 28, 2). noyy (written mbyy Prov. cade? 7) ator by not in use. The dual here denotes intensity, or the inactivity of both hands. 13) becomes weak, or decays, Niph. Imperf. from 439 to melt away, to pine, and hence to decay, cogn. with the more ancient J. 9/37, lit., the framework, and hence the building (Lee’s Lex.), n. τα. (prop. Part. Piel) with art., rt. ΠῚ to meet, and in Piel to make to meet, applied to the joining of beams. In Ps. civ. ὃ occurs 1727 the Piel Part. with art., but without daghesh in Ὁ. mabey remissness [of], lit., a letting down Sin tses. Τί. Say to be depressed. AT drips, t.e., lets in rain through the chinks in the roof (Gesen. Lex.). The verb occurs in two other places only of the Old Testament, viz., in Job xvi. 20; Ps. cxix. 28. . There is evidently allusion to the nature of Oriental roofs, which being flat, and generally composed _ of planks and brushwood overspread with earth and small stones, easily admit the rain, if they are not kept in constant repair. Some, as Le Clerc, Seb. Schmidt, Mich., Rosenmiiller, and Holden, regard this verse as a detached apothegm, intended to warn against sloth in general (conf. iv. 5), than which few things are more opposed to wisdom, but it may be understood fig. of the evil consequences to a State from the slothfulness of the careless rulers alluded to in ver. 16 (so Déderlein, Kaiser, Umbreit, Bp. Patrick, Poole, and others) ; conf. the metaph. use of moving, Is. ii. 6; and of 730, Amos ix. 11. VerRsE 19. 209. pin for laughter, conf. ii. 2. 5 on account of (Gesen. Lex. (6) p. 423). DY Part. for the finite verb they prepare, or they make ready, conf. Gen. xviii. 7, 8; 2 Sam. xii. 4, and the use of ποιῶ in Matt. xxii. 2; John xii. 2. The « The following passage from Miss Rogers’s Domestic Life in Palestine, ch. viii. p. 169, shows that the same kind of roofs are still in use. ‘In preparation for the winter rains the roofs had all been newly covered with mortar made of earth—brought from the common or unenclosed land of the hills— well mixed with straw. .. . Out of the lately made roofs of earth fresh green grass had sprung, so that every house-top looked like a green plat. ... But these grass-grown roofs are rarely sound enough to keep out the rain. We often heard our neighbours complaining of water pouring in torrents into their rooms, and 1 have sometimes been roused in the night by an unexpected sprinkling.” See also Robin- son’s Bib. Researches, i. 243; ii. 279. Shaw, 210. Lane, i. 27. ECCLESIASTES, X. 20. 141 Participle here denotes what is wont to be done, conf. ix. 16; if, as I think probable, the reference to bad rulers is still continued, the nominative is oy, understood from ver. 16, but if, according to others (e.g., Holden), the verse has no connection with the context, the nominative is indeterminate (Germ. man, Fr. on, Eng. they, one) § 137, ὃ; thus Eng. Vers., “ὦ feast is made.” ond a feast, conf. Dan. v. 1. pm mpt makes life glad, conf. Ps. civ. 15. The last clause the Eng. Vers. renders “ but money answereth all things:” Symm. ἀργύ- ριον δὲ εὐχρηστήσει εἰς ἅπαντα, Money will serve for all things; Vulg., pecunic obediunt omnia; Lee, “silver gives a favourable answer as to all” (Zeb. Lex.), taking 73Y! as the Qal Pres., and giving to “MN the force of in reference to (Lee’s Gram. 229, 9). As the Hiph. Imperf., however, of MY has the same form as the Imperf. in Qal, the clause may be rendered as by M. Stuart (conf. v. 19), but money procures every thing, lit., makes every thing to answer, or respond, to one’s wishes. D2 is put for money in general, as in vy. 9; vii. 12: for like declarations of its potent influence see Aristoph. Plutus, ver. 146, ἅπαντα τῷ πλου- τεῖν yap ἔσθ᾽ ὑπήκοα" Hor. Lib. ii. Sat. iti. 94-97; Epis. Lib. i. 6, 37; Juv. Sat. 1. 110-113. If this verse refers to the princes spoken of, ver. 16, DYM means theu life, and the last clause denotes that money furnishes them with all the means of indulgence, or, according to Hengstenberg, money 1s the apology: for all crimes, he who has money may allow himself any liberty; stultitiam patiuntur opes, Hor. Lib. i. Epis. xvii. 29; Virtus, nisi cum re, vilior alga est, Lib. i. Sat. vy. 8: but, if the verse has no connection with what has gone before, the last clause may be merely a recommendation of diligence, which procures money, by which also other things are obtained. VERSE 20. A caution against speaking evil of rulers, since they will be sure to discover it. 910. Di “moreover” (Arab. Vers.), but seems rather to have here, as often, an intensive sense, even, LXX. καί ye, et quidem, and conf. the Syr. and Eng. Vers. yu or YW) n. m. mind or thought, rt. YT; it occurs elsewhere in 2 Chron. 1. 10-12; Dan. i. 4,17 only, where it means knowledge or science, and hence Geier renders, “on account of thy superior knowledge speak not reproachfully of the king” (be- cause he may be young or foolish), but here it seems to be used in a different sense, a Things which it cannot procure are health, purity of heart, peace of conscience, the favour of God. “ Riches profit not in the day of wrath,” Prov. xi. 4; “A man’s life consisteth not in the abundance of the things which he possesseth,” Luke xii. 15. 142 ECCLESIASTES, X. 20. and to be rightly rendered by the Vulg. cogitatio, LXX. συνείδησις, Eng. Vers. thought, Syr. mind.” Render, “ Even in thy thought curse not the king;” conf. Ex. xxii. 28, “ Thou shalt not curse the ruler of thy people;” quoted in Acts xxiii. 5. ΤΡ is put before the verb for emphasis. J23W ‘773, lit., in the chambers οὗ thy bed, 7.e., in thy bed-chamber, the plur. used for the sing., conf. Job xvii. 13; Ps. Ixii. 7, ‘998 2Y “upon my beds.”’ “I a chamber, especially, an inner chamber, in Arab. a curtain which is extended before an inner chamber, rt. 174 to enclose; conf. ταμιεῖον, Matt. vi. 6. In Eastern houses there are seldom any special bedrooms. xxix. 15: xxxivo17; 2 Chron. xxix. 8. Juve: nal, in his striking description of old age, mentions trementia membra, Sat. x. ver. 198. The keepers of the house are the hands and arms of the body, which is here represented under the figure of a house, conf. Job iv. 19, WAM houses of clay; 2 Cor. v. 1; οἰκία τοῦ σκήνους. 2 Pet. 1. 13, 14, σκήνωμα: Plat. Gorg., οἰκίδιον σαπρὸν καὶ ῥέον. WAY) and bow themselves, Hith. of MY, i. 15; Ὁ consec.; so in the next verb (Preston), conf. end of ver. 2. Onn WIN the men of strength, 1.9. 152 ECCLESIASTES, XII. 3. the strong men, ‘W38 construc. of DWIN, ix. 14 (δ 28, 1, Rem. 1; ὃ 96). The allusion is to the legs, which are often spoken of in Scripture as especially the seat of strength, see Ps. cxlvii. 10; Cant. v. 15; Acts iil. 7, 8, 16, and the bowing of these denotes that crooking of the knees in old people which is the result of weak- ness, Job iv. 4.“ bya from bya to be empty, to be free from labour, and hence, to cease (from labour), a Semitic word common to every dialect, Arab., A¢th., Melit., Syr., Chald., Zab. (Dr. Pusey, Lect. on Daniel, p. 829). The pausing or resting (of the teeth) from labour, owing to their fewness, seems meant. MiInwA the grinders, LXX. ai ἀλήθουσαι, Part. act. f. pl. with art. from {7% to grind. The teeth (D°3Y from 1) n. com.) are meant, but there is perhaps in the fem. form an allusion to women, who were usually employed in grinding with the hand-mill, see Ex. xi. 5; Is. xlvii. 2; Matt. xxiv. 41; Luke xvii. 85; Hom. Od. 20, 105, etc.? Female slaves especially were so employed, and hence Samson, by way of degrada- tion, was made by the Philistines to grind in the prison-house, Judg. xvi. 21. WY they have become few, Piel, and denom. from OY, daghesh implied in Y (ὃ 64, 3); (-) for (:) in the penult owing to the pause (ὃ 29, 4, ὁ). The Rabbinic commentators would make it here transitive, and translate “‘ because they have made small (1.6., ground) corn (so long),” or, “ because they have diminished (their grinding),” but undoubtedly it is here intransitive, and, as Piel sometimes does, denotes becoming that which the primitive word signifies; see, e.g., Lee’s Heb. Gram. (154, 8).° The want of teeth is also mentioned by Juvenal as one of the miseries of old age, Prangendus misero gingiva panis inermi, Sat. x. 200. In the concluding words, those who look out through the windows, there is, some? think, an allusion to the ladies of the East, who not being allowed to go freely abroad, like men, often sought amusement, or gratified their curiosity, by peering through the lattices of the windows; see Judg. v. 28. The eyes (D'J'Y fem. gend.) are of course meant. M2 IN, lit., windows closed with lattice work, not, as in European countries, with glass, rt. 118 to weave: the aperture for the window represents a Τὴ 3 0/592 “ failing or bowing knees,” conf. τὰ παραλελυμένα γόνατα, Heb. xii. 12. In Nah. ii, 11 D394 ΡΒ “a shaking of the knees” is used to express fear. ὃ The same custom still prevails in the East. (Harmer, vol. i. p. 250; Burder’s Oriental Customs, No. 287.) ¢ The Eng. Vers. “are few’’ is suitable to the verb in Qal rather than in Piel. @ Κι... Harmer (Observations, vol. iii. p. 171); Desvoeux (Philol, Obs., lib. ii. cap. 3, § 18). ECCLESIASTES, XII. 4. 153 the socket of the eye, and the lattice the eyelashes.* Cicero terms the eyes them- selves, ‘fenestra animi, foramina illa, que patent ad animum a corpore,’ Tusc. 1 20: qwn ‘“‘to be darkened” is used concerning the eyes, Ps. lxix. 24; Lament. v.17. For examples of dimness of sight as a mark of old age see that of Isaac, Gen. xxvii. 1; Jacob, xlviii. 10; Eli, 1 Sam. iii. 2; Ahijah, 1 Kings xiv. 4. VERSE 4. 224. Render the first clause, And the doors on the street are shut. binds dual of ny a door, n. f. seg., so called from its hanging or swinging, rt. Bn 1g: 5o4 to be pendulous, to swing. The allusion is to the lips of the mouth, the dual form denoting doth lips. For like expressions see Micah vii. 5, the doors of thy mouth ; Eurip. Hippol. 882, πύλαι στόματος: Ps. ΟΧ]]. 38, the door of my lips; Job xli. 6, the doors of his face (the jaws of a crocodile). pry, which in the sing. occurs only here and in ver. 5; Prov. vi. 8; and in the plur. Cant. iii. 2, is not, as Knobel says, an unnecessary addition to the image, but signifies that the outer two-valved door, 7.¢., the door opening on the street, is meant, to which only the mouth could be fitly compared. Less likely is the explanation of Holden that PY denotes here the principal passage of the body, of which the mouth is the entrance. The Chald. Paraph., Kimchi, and Grotius take the words literally, viz., that the old man keeps constantly at home. Bp. Patrick and others (after the LX X., which understanding by Pi a place of concourse, a market place, rt. PY to run [Gesen. Lex.|, translates it by ἀγορά). that the old man is excluded from public assemblies, because in addressing them his voice can no longer be heard; but more probably the language is figurative, and denotes the compression of the lips owing to the loss of teeth. Thus Geier, Déderlein, Rosenmiiller, Hitzig, M. Stuart. Render the next clause, whilst the noise of the mall is low: Soy Inf. construc. (§ 133, 2), of BY. 7300! a mill, from }M to grind, and hence the mouth where the food is ground or masticated. Some (¢é.g., Bp. Patrick, Gesenius, Knobel, Hitzig, M. Stuart) think that the passage refers to the low sound of the voice in speaking, as 75Y and MMW are used of a depressed, attenuated, voice, Is. xxix. 4, but I prefer, with Mead (Med. Sac. p. 40) and Holden, to explain it of the low sound of mastication from @ Two other terms are used in Hebrew to denote a window, vwiz., (1) Hen (Gen. xxvi. 8; Josh. ii. 15; Judg. v. 28), so called from being perforated, rt. oon to perforate. (2) MIMD (1 Kings vii. 4, 5), rt. MIM to see. 13 (Dan. vi. 11) is a Chaldee word: and MWY, Is. liv. 12, though translated ‘‘ windows ”’ by Eng. Vers., more properly means battlements, LX X. ἐπάλξεις. 6 An ἅπαξ λεγόμ., but probably the same as the Hebrew 0°07 a handmill, such as is still used in the East, consisting of two circular stones, an upper and lower, and worked by women, Matt. xxiv. 41. 154 ECCLESIASTES, XII. 4. paucity of teeth, because the closing of the lips before mentioned seems incon- sistent with the former interpretation. Dip"; the nom. is either indef. and one (referring to the aged generally) rises up (Knobel), conf. i. 10; ix. 15, or is “the old man,” whose condition is being described, and he (1.e., the old man) rises up (Eng. Vers. and Holden). “WEST bip> at the vowe of a bird. NBS often means a sparrow, but likewise any kind of bird, Gen. vil. 14; Deut. xiv. 11; here, therefore, it may be understood of any early matin-bird, conf. Aineid. viii. 455, matutini volucrum sub culmine cantus. The allusion is rather to the early rising of the aged who often are restless from want of sleep, than, according to Geier, Grotius, and Rosenmiiller, to their sleep as easily broken by the slightest noise, for this latter opinion does not agree with what is next said about their dulness of hearing. ἢ} is used of rising up from bed, Gen. xxxii. 23 (Heb. Bib.); Judge. xvi. 8; 1 Sam. ix. 26; 1 Kings iii. 21; Job vii. 4. Others, ¢.9., Seb. Schmidt, Heiligstedt, Hitzig, M. Stuart, think that the allusion is to the whining voice of an old man, and render “7 (73M PP) rises to the note of a sparrow ;” conf. Shaks. As You Like It, 11. vii., “and his big manly voice, turning again toward childish treble, pipes and whistles in his sound.” B'p followed by appears to be sometimes used of transition from one state to another; see 1 Sam. xxii. 18; Mic. ii. 8. The} before the verb, according to M. Stuart, is causal (ὃ 155, 1, c), “for it rises,” and thus the clause is regarded as giving a reason for, or as illustrative of, the assertion in the preceding clause, but see the objection above to the interpretation of MIAN bp concerning the voice. 225. WWI ΓΙ 9 inv, a much disputed passage. Perhaps the simplest inter- pretation is, that by “the daughters of song” are meant songstresses, viz., either singing women (Jarchi, Grotius, Le Clerc), or singing birds (Déderlein, Schmidt, Ewald), according to the Hebrew idiom, by which whatever depends upon a thing, pertains to it, or is distinguished for it, is called the daughter thereof; see Gesen. Lex. on the word ΓΞ, p. 148, and Gram. ὃ 106, 2 6. IMM are brought low, Niph. Imperf. of MAY to be low; the meaning is not (as Desveeux and Bp. Patrick think) that they are held in no estimation, but that they cannot be clearly heard by the old who are dull of hearing; conf. Is. xxix. 4, ἼΠ ΝΣ mw thy speech shall be low. For the discrepancy of gender between the verb and its nominative see § 147, a, and vii. 7. Others (V. de Palm, Heiligstedt, Hitzig, and M. Stuart) take “daughters of song” to mean simply songs (just as “son of man” is used poetically for “‘man,’ Numb. xxiii. 19; Ps. Ιχχχ. 18, and “daughters of the ECCLESIASTES, XII. 5. 155 ostrich ” for ostriches, Is. xiii. 21), and interpret INL” of the weakened voice of the old man, ¢.g., all songs (in old age) are depressed or low toned. Again, others (as Jerome, Geier, Kéhler, Cor. a Lapid.) interpret the expression of the organs of hearing, for as in Hebrew that is sometimes called “the son of a thing” for which it is fitted or designed, 6.9.5) “an arrow” is called “the son of the bow,” Job xli. 20 (Heb. Bib.); Lament. iii. 18, and “wheat” “the son of the thrashing floor,” Is. xxi. 10, so “the daughters of song” might denote those bodily organs which entertain song. To the objection of some (see Bp. Patrick 7m loc.) that the ears being two only, “22 would be improperly used, it being usual to say both, not all, the ears, it may be replied that 2 sometimes refers to two only, see ii. 14; vii. 18. According to another opinion the allusion is to the organs which produce (viz., the lips, throat, and lungs), as well as to those which receive, song. Thus Poole (Annot.); | Dr. Smith (Sol. Portrait. of Old Age); Parkhurst on the word mmw; Holden (Note in loco): but I am content with the first mentioned explana- tion. With the sentiment conf. the saying of Barzillai, 2 Sam. xix. 36 (Heb. Bib.), Can I hear any more the voice of singing men and singing women? Juv. Sat. x. 210, ete., gue cantante voluptas, sit licet eximius citharcedus sitve Seleucus, . Quid refert, magni — qua parte theatri, qui viz cornicines exaudiat atque ΤᾺ um concentus ? VERSE 5. 926. INT MAID of that which is high they are afraid, Nom. indef., conf. ver. 4. By 2) any steep ascent, such as hills, stairs, etc., is meant. δὲ is used with 1D, as φοβοῦμαι with ἀπό in Heb. Greek, see, e.g., Luke xii. 4, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων TO σῶμα. DINK, an ἅπαξ reyou., terrors, LXX. θαμβοί, Arab. terriculamenta, Eng. Vers. fears, pl. τὴ. of MONM a redupl.” noun (ᾧὙ 85, 11.) rt. MANN to be broken. Contrary to analogy (see, 6.9.» baba) Herzfeld and Gesenius render it as an adjective. The meaning of the clause is, that the aged are fearful of danger in any journey however short. Thus Aristotle describes old men as δειλοὶ καὶ πάντα προφοβητικοί, KRhet. il. 18. “pen PS? The Eng. Vers. renders, “and the almond tree shall flourish ;” LXX., καὶ ἀνθήσῃ τὸ ἀμύγδαλον: Syr., et germinabit amygdalus; Vulg., et florebit amygdalus. According to this rendering }'N3' is the Hiph. Imperf. with pleon. δὲ, or with δὲ @ The reduplicated form gives it an intensive signification, and hence Simonis (dre. Form. ) renders it, “terror maximus et vehementissimus:” Holden, here in the plur., “ exceeding great fears.” 156 ECCLESIASTES, XII. 5. preceded by tsere, for * preceded by chireq, from 752 7.g. 132 to shine, blossom, flourish. “pen means lit. the waker, from “py to be sleepless, the almond tree being so called, because it is the first of all trees to awake from the sleep of winter, and hence in Jer. i. 11 a rod of an almond tree is used as an emblem of speedy accomplishment. Pliny (fist. Nat. xvi. 42) says it blossoms in January, and brings its fruit to maturity in March. In Syria, however, it blossoms in February (Schubert’s Reise in das Morgenland). On the supposition that the flowers are white, most commentators regard them as intended here to represent the whiteness of the hair; conf. Soph., Gidip. Tyran. ver. 742, reveavOes κάρα: LHlectra ver. 42, 43, οὐ γάρ σε μὴ γήρᾳ τε Kal χρόνῳ μακρῷ γνῶσ᾽ οὐδ᾽ ὑποπτεύσουσιν ὧδ᾽ ἠνθισμένον. But even if the colour of the almond blossom is white,’ there does not appear any reason for considering the hoary head (which is “ἃ crown of glory” if found in the way of righteousness) as one of the infirmities of old age, and it is of them Solomon is speaking, ver. 3-5: moreover /NJ’ for ἤν #22) has no parallel elsewhere in Hebrew. Hence I am inclined to think that the true rendering is either “the almond is despised” (Gesen. Lex. p. 525), or rather, “the almond occasions discust ” (M. Stuart), 73! being the Hiph. Imperf., more Syrorum, for 7. δ 3) from ΥΝ to despise (see Gram. § 73, 2, Rem. 4), and hence in Hiphil “to cause to despise,” or ““ἴο loathe,” but without an object, 7.e., accus., “to cause disgust.” “pv denotes here not the almond tree, but its fruit (Gesen.), conf. D4P¥ almonds, Gen. xliii. 11; Numb. xvii. 23.4. Thus the meaning is that the almond, though an agreeable fruit, is distasteful to the old man either from his want of appetite, or of power to masticate it. Samp is become burdensome, or makes itself burdensome, Hithp. Imperf. from Sap to carry (a load); F transposed, conf. viii. 10. 1307 the locust, said to be so called because they cover the ground, or in their flight conceal the sun, rt. 237 (unused), in Arab., to hide, to veil. The clause is rendered by the LXX., καὶ παχυνθῇ ἡ ἀκρίς: Vulg. and Arab., empinguabitur locusta; Syr., et crescet locusta; and the meaning, according to Le Clerc, is that as the stomach a Dr. Mead (Med. Sac. p. 44), Gesenius on the word 7p, and others affirm that the blossom of the almond tree is of a rose or pink colour: but, on the other hand, Calmet (Dict.) says, “The blossoms of this tree are white,”’ and Dr. Thomson, speaking of its appearance in February, says, ‘‘ White blossoms cover the whole tree, without any mixture of green leaves, for these do not appear till some time after.”’ (The Land and the Book, p. 319.) The truth seems to be that the blossoms are at first of a pink or flesh colour, but afterwards turn white. > So DYNA figs, 2 Kings xx. 7, from TINA a fig-tree. ECCLESIASTES, XII. 5. War constitutes the largest part of a locust so old men by their corpulency become a burden to themselves. Vatablus, Buxtorf, and Bp. Wordsworth suppose the passage to denote that the most trifling thing, such as a locust, the lightest insect, becomes burdensome to the aged. Others (Geier, Kohler, Dr. Smith,” Parkhurst, Holden, ete.) that the locust (or grasshopper) is used for the stooping form of an old man, and it has been said that from this exact likeness arose the fable of Tithonus, who living to extreme old age, was at last turned into a grasshopper: see Calmet’s Dict. Frag. No. xliv. I am, however, more inclined to the opinion of Mercier, Gesenius, M. Stuart, and others, who think that the locust is here alluded to as an article of food; see Levit. xi. 22, where four edible kinds are mentioned, and Matt. 111. 4, where ἀκρίς is a species of locust, which is winged and edible. Thus the clause resembles the foregoing, and means that the locust, though of a pleasant flavour, is burdensome, or nauseous, to the aged, whose appetite, or power of digestion, fails them. “SM lit. 2s vord (Gesen. Lex.), 7.¢., has no force, Hiph. Imperf. ὃ p. f. s., from 775 7.g. NB to break: it is generally transi- tive in Hiphil, “ makes void” (often used figuratively of the breaking of a vow or covenant), yet here, according to Gesenius, intransitive, as frequently Hiphil is (§ 53, 2, 2nd par.). It may, however, be taken in its usual trans. signif., if m2 is understood, ‘‘ breaks (covenant) (with the body),” conf. 1 Kings vil. 9; 2 Chron. v. 10; vii. 18, where there is a like ellipsis of NA after N13. ΤΣ ΝΠ, found here only, rt. 738 to desire. It is rendered by the LXX. ἡ κάππαρις, conf. Syr., Arab., and Vule., a berry which provoked both appetite and amatory desire (Gesen. Lex.), probably used here metaph. for desire in this latter sense, conf. Juv. x. 204; Eng. Vers., “desire shall fail.” Grotius terms it a foreign word, but its root is genuine Hebrew. ‘3 for, assigning a reason for the infirmities above men- tioned, viz., the near approach of death, or when (Preston, Hitzig), as in Hos. xi. ‘1. 2A is going, Part. used as a Fut. OWN denoting man generally. ἽΝ m3, lit: the house of his eternity, 1.6., his eternal house (ἢ 106, 1), either the future world, which is eternal, and from which there is no return, or more probably here the grave, called a man’s own house, Is. xiv. 18; Job xvii. 13, and in Job xxx. 23, “the house appointed for all living,’ which may be fitly termed eternal; not as implying no resurrection, but because it will never be exchanged for any other earthly abode. The expression “eternal house” is not used of the grave elsewhere 4 Solomon’s Portraiture of Old Age. 158 ECCLESIASTES, XII. 6. in Scripture,” but in the Book of Tobit (iii. 6) the grave is called τόπος αἰώνιος, and Diodor. Sic. (Lib. i. cap. 51) says that the Egyptians call their catacombs ἀϊδίους οἴκους, and in Calmet’s Dict. Frag. No. 489 mention is made of a Punic inscription, found in the island of Malta, beginning poy ΓᾺ 17 chedher beth olam, “the chamber of long home.” DDI... 228) and the mourners go about the streets (lit., go round in the street). In this form of the verb the 3rd pers. plur. Perf. follows the general Paradigm, but the more usual form is 13D (§ 67,1). Hitzig thinks that there is an allusion to mourning in anticipation of another’s death; see, ¢.g., 2 Sam. xii. 16; Ps. xxxv. 13; Esth. iv. 8, but in none of those instances is there any reference, as_ here, to a procession: hence mourning subsequently to another’s death is doubtless meant, and the Ἷ may be what Gesenius terms consec., “man goeth (7.e., is about to go), etc., and the mourners go (7.e., will go), round,” etc. Funeral obsequies were attended by the friends of the deceased, both men and women, who made loud lamentations for the dead, 2 Sam. iii. 31,32. Hired mourners were also employed, Jer. ix. 17; Amos v. 16; Matt. ix. 23.’ VERSE 6. [ The dissolution of life, alluded to at the close of ver. 5, is here represented under a succession of images, the first of which seems to be taken from a golden lamp, which being suspended by a silver cord is supposed to fall, and break to pieces, and the lamp, an emblem of life, to be extinguished. Then the metaphor is changed, and the same dissolution represented by the broken pitcher and the broken wheel of a well. 227. The particles, with which the verse begins, connect it with ver. 1, “ Re- member thy Creator ere sickness and death come upon thee.” [ΓΤ is unloosed, lit., is removed, Niph. Imperf. from pi] to go away far, i. 5. The Q’ri and many MSS. read pry! Niph. Imperf. of IN to tie, to bind, not used in Qal, but in Niph. used in a contrary signif., viz., to be unbound, loosed (Gesen. Lewx.), though whether a verb in Niph. is ever thus used is doubtful, nor does Gesenius give any other example. Hence the K'thibh, as meaning to remove the texture of a cord, @ J.e.,in our authorised Eng. Vers., for the LXX., Syr., and Chald. render the first clause of Ps. xlix. 12 (Heb.), “their grave (graves) are their houses for ever,” having evidently read 073} for D3>?, and this their reading yields a good sense, and is the simplest. (See Perowne’s noée in loc.) >So among other nations; e.g., in the funeral rites of Hector, //. xxiv. 719-722; and the Roman preeficee. Hired mourners are alluded to in Hor. dvs Poet. 431, ‘qui conducti plorant in funere, dicunt et faciunt prope plura dolentibus ex animo.’”’ The custom still prevails in the East. (Thomson, Land and Book, 1. ch. viii.) ECCLESIASTES, XII. 6. 159 7.0.5) to unloose it, is probably the true reading, unless, as Hitzig conjectures, Π is transposed, conf. ix. 4, and the word should be written PIM’ from PI, meaning in Arabic, to tear. The LXX. render by ἀνατραπῇ; Vulg., rumpatur; Syr., praeci- datur; Arab., retexitur (Walton’s Polygl.). "DDT ban the silver cord, 1.6... a cord made of silver threads (Gesenius, Heiligstedt). YM zs crushed, LXX., συντριβῇ; Qal Imperf. 3 p. f. 5. of [$7 to break, break in or down (Gesen. Lex.), and also intrans., to be broken, etc. (Gesen. Lew.), 1 instead of 4, a form borrowed from 17 (§ 67, Rem. iv. 9), conf. 77! from 7'¥5, Is. xlii. 4. nbs constr. of nbs a bowl, used in Zech. iv. 3 of the bowl, or oil vessel, of the holy candlestick (and so in ver. 2, where there is the masc. form 54), probably so called from its roundness, rt. bby to roll. Gesenius here renders it “lamp” (Lew. p. 171). MY, according to Hitzig and M. Stuart, here means “oil” (which is of a golden colour), and is thus rendered by Gesenius in Zech. iv. 12 (conf. W7¥’, Deut. vii. 13; Zech. iv. 14): more usually, however, it is interpreted “gold,” and thus golden bowl or lamp may mean a vessel of fragile material covered with gold, both epithets, “ gold” and “silver,” having allusion to the preciousness of life, conf. xi. 7. Some (e.9., Heiligstedt) take the lamp to mean the “body,” and the silver cord the “thread (or principle) of life,” but on this supposition it is difficult to say why the former should be termed “golden,” and the latter “silver.” Hence I prefer the more general interpretation given at the beginning of the verse. 228. AWN is dashed in pieces, Niph. Imperf. 3 p. f. 5. for T2WM, the accent being retracted, conf. x. 9; Qal Σ᾽ to break, and (more usually in Piel) to break in pieces, conf. our English word “shiver.” 13 the pitcher (Eng. Vers.), poet. without art., n. f. Parad. viil., rt. 13 to draw water from a well, so in Arab., conf. the Greek κάδος, Lat. cadus. It here denotes a vessel to draw up water, but in 1 Kings xvii. 12, 14, 16, a vessel for holding meal. Ὁ ΟΠ. at the fountaw, rt. Y2} to gush, or bubble out. 79) is crushed, Niph. Perf. of 7'¥) (see above) the proper form of the Niph. would be 793, but Cholem sometimes takes the place of (-) in the last syll. (ὃ 67, Rem. ii. 5). Saban n. m. redupl. (§ 93, 8), with art., the wheel, 1.6.. that which winds up the rope which is fastened to it. samy at the cistern. ‘The prep. “by has the same meaning here as the foregoing by, U1Z., at, and is used for variety’s sake, conf. 1 Sam. xx. 25; 2 Sam. ii. 9. These « The distinction between }'$7 and 72Y seems to be that the former does not, like the latter, neces- sarily denote a separation of parts; thus in Is. xlii. 8 we have 2 Nd YS ΠΡ a bruised reed He will not break. 160 ECCLESIASTES, XII. 7. two last figures, like the foregoing, are a general emblem of the dissolution of life. Many, however, think that each image in the verse has reference to some particular internal part of the body. Thus “the silver cord” denotes, according to Aben Ezra and other Jewish commentators, the spinal marrow, so called from its white, shining colour; and “the golden bowl” either the heart (Lee), or the organs of the head (Holden), and the epithet ‘ golden” applied to the latter is supposed to refer to the inner membrane or covering of the brain, called “ pia mater,” and which is of a yellowish colour (Dr. Smith, Poole’s Synop.). “The pitcher” denotes the veins which convey the blood to and fro from the “ fountain,” i.e., the heart; and “the wheel at the cistern” the lungs through which we breathe, resembling the wheel of a well, which at one time draws up the bucket to itself, and at another lets it down into the well. (See Bp. Patrick’s note in loco.) But such expositions are probably too minute and technical. VERSE 7. A plain statement of what happens to man personally after death. 229. 1 then, as this particle often means at the beginning of a sentence, conf. xi. 7: the ancient versions render it and, in which case N? WS WY must be mentally supplied, e.g., ‘and before the dust return,” ete. δὲ) contrac. for 210. “BY the dust, i.e., the body formed from the dust, Gen. ii. 7. by to (Eng. Vers.), lit., wpon, so as to abide or rest in: it might be rendered into, as here by Luther, in terram suam; conf. 1 Kings xvii. 21, “into (29) his inward parts” (Eng. Marg.); Ps. xxxv. 13, “My prayer shall return into (29) my bosom” (so as to rest there). Hence it is not synonymous, as in the foregoing verse, with “by, which here retains its more usual signification “unto.” So Desveux, who rightly contends for this difference of meaning between the two prepositions in this passage, in opposition to Le Clerc, who, to support his own rationalistic view, would translate both prepositions by “to,” in the sense of into. It is true that in Gen. ili. 19 we have ὃς, not 7¥, before MINT and “HY, but there no contrast is drawn, as here, between the destiny of the body and of the spirit, and therefore either preposition would be suitable. With Solomon’s statement conf. Job x. 9; xxxiv. 15; Ps. xc. 3;% civ. 29. ΠΥ as it was, viz., before it was made into the body of man. The remainder of the verse plainly indicates the Preacher's acquaintance with the doctrine of the immortality of the soul, and of a future “In this passage 831, which is rendered by Eng. Vers. “destruction,” properly means “ what is very small,” and hence poet. “ dust.” (Gesen. Lez.) ECCLESIASTES, XII. 8. 161 state; conf. Job xxxiv. 14, “(if) He gather unto Himself his spirit and his breath” (Eng. Vers.). ΠΥ, according to Knobel, is “the breath of life” | (Lebenshauch), which being originally an emanation from God, as the Fountain- head (Urquell) of life, returns, at man’s decease, into God again; or, according to Hitzig, it is a particle of the Divine breath or world-soul (Weltsecle) into which, on quitting the body, it is reabsorbed. Such notions savour indeed of Pantheism,’ but do not accord with the doctrine of the Bible. The God both of the Old and New Testaments is never described as the soul of the world, but as a Personal Being, omnipresent indeed, but wholly separate from matter; nor is the spirit of man, though breathed into him by God, Gen. ii. 7, and made in God’s image, Gen. i. 27, ever represented as a particle of the Divine breath, a part of God’s own Essence or Being. What is the exact notion to be attached here (ver. 7) to ΠῚ it may be difficult to say, but it cannot be merely = W5} in the sense of natural breath, nor Σ᾽ 5) in the sense of animal soul, the seat of the desires and passions, but must denote the soul in the fullest sense of that term, as the immortal responsible part of man’s nature.’ This M returns to God (called the God of the spirits of all flesh, and the Father of spirits, Numb. xvi. 22; Heb. xii. 9); it will be judged by Him (ver. 14), and therefore will have a separate individual existence, which it could not have, if absorbed into the Divine Being. Hence also the question about the soul in iii. 21 can only be regarded as asked by Solomon under great mental despondency. The answer to it is given here, and shows what in a happier mood was the Author’s real belief. VERSE 8. Vanity of vanities, see note on i. 2. The Preacher here emphatically repeats this assertion as having been proved by all his investigations. 230. ΓΙ, see vii. 27. Verses 9-14. In this the Epilogue or Conclusion of the book the Preacher @ Conf., e.g., Virg. Georg. iv. 219-227; _dineid vi. 724, ete.; Lucretius de Nat. Rer. ii. 61, 988, and the Brahmin and Buddhist notion of Nirwann, or absorption into the Deity. ’ In the New Testament the immaterial part of man’s nature is described by two terms, πνεῦμα and ψυχή (1 Thess. v. 23; Heb. iv. 12), of which the former represents the higher side of that nature, the seat of reason, will, and conscience, and that which is receptive of the Holy Spirit of God; but the latter the lower side, the seat of the feelings, affections, and impulses, and which is governed by the πνεῦμα, When this latter is under the influence of Divine grace, but otherwise may hold it in subjection. Often, however, these terms are used with greater amplitude, so as evidently to include one another. (See Bp. Ellicott’s Destiny of the Creature, Ser. v.) 12 162 ECCLESIASTES, XII. 9. briefly describes his labours in the inculcation of wisdom (9-12), and sums up his whole discourse by urging a reverent attention to God and eternity as the great business of all men. Déderlein, Schmidt, Bertholdt, Umbreit, and Knobel have denied the genuineness of this Epilogue, but without sufficient reason. It was considered by the ancient Jewish Church to form a genuine part of the book, is written in the same language and style as the rest of it, forms a natural and) appropriate conclusion to it, nor can be shown to contain any doctrine contrary to Solomon’s own belief. VERSE 9. | 231. WM, lit., “that which is left,” 1 Sam. xv. 15, and hence as an adverb, “further,” “besides;” conf. ver. 12: with δ, following it forms, according to| Gesenius, a conjunc., “inasmuch as” (Lea. p- 344), or “moreover because” | (Eng. Vers., Vulg., Geier, Rosenm.); so Lee (Lex. p. 253); but as TY in the} next clause seems in consequence to be superfluous, I prefer with Ewald, Heilig- stedt, Hitzig, and M. Stuart, to take & as = “that,” and to suppose an ellipsis of TS after WN’, e.g., And further,’ (1 say) that Qoheleth was a wise man. By thus” referrmg to his qualifications as a teacher Solomon confirms all his foregoing | statements about the vanity of human pursuits, and prepares the way for the final | conclusion in ver. 13, 14, WY moreover, 1.6., in addition to the being wise himself the Preacher taught, ete. ales (-) in the ult. for (-) before Maqgeph, conf. ix. 15. The Piel has a trans. sense, because the verb in Qal is intrans. (ὃ 52, 2, δ), conf. | il. 6; followed here by two accus. (§ 189), one of the person, the other of the. thing, conf. John xiv. 26, ἐκεῖνος ὑμᾶς διδάξει πάντα. [IN he weighed (Gesenius, | Hitzig, and others), from an Arab. rt. “to weigh,” whence B'JIND scales (Gesen. Lexr.), used only here in Piel. This is perhaps a better rendering than “ he gave good heed” (Eng. Vers.), or ‘he related,” lit., made to hear (Luther, Déderlein, | etc.), Vule. enarravit. Pl he investigated (searched into, or examined). It has. the same meaning in Qal, but here, as in the two preceding verbs, and in the following | verb, the Piel conjugation conveys the notion of earnest, assiduous effort. What was thus pondered and investigated is declared in the next clause, where {Ph he set im order, Eng. Vers. (“ disposed rightly,” Gesen. Lex.), see i. 15; vii. 13, being | subordinate and explanatory has before it no }, conf. Gen. xlviii. 14; 1 Kings xl. 18; Jer. vii. 26. τὴν» sententious sayings (Gesen. Lex.) This noun is | “ The accent Zaqeph-gadhol denotes a pause. } ECCLESIASTES, XII. 10, 11. 168 used of any sententious saying, proverb, or similitude, rt. Sin to be like, see Bp. Lowth on Is. xiv. 4. In 1 Kings v. 12 (Heb. Bib.) Solomon is declared to have spoken 3000 Spin. What he says in this verse perhaps implies that he studied and arranged those of others, as well as wrote many himself. (Cor. a Lapid.) Verse 10. 232. 7DO 4 agreeable words, lit., words of pleasantness, λόγους θελήματος (LXX.). %* ΔΙῚ is rendered by Eng. Vers., “and that which was written (was) upright,” more lit., was uprightness: 213 may, however, be construed as an accus. governed by N¥/9?, and there is either an ellipsis of 3 before 1, or it is used absol., and qualifies the preceding word (what Gesenius terms the adverb. accus., § 118), so that the clause may be rendered, “and to find out what was written in uprightness [even] words of truth.” The LXX. have γεγραμμένον εὐθύ- τητος, and therefore must have read 3443 in construc. with " (conf. Arab. Vers.), which reading is followed by V. de Palm and Bauer. Again, Aquila, Vulg., Syr., and Kohler render, “and he wrote,” and seem to have read 113, the Inf. absol. being sometimes put for the Perf. (ὃ 131, 4, a); but more fitly Hitzig and Μ. Stuart, who adopt the same reading (317,3), render “and (sought) to write down correctly words of truth:” thus an Inf. absol. follows upon an Inf. construc. (x¥nd), as sometimes happens in a continuous discourse, see 1 Sam. xxu. 13; Ex. xxxii. 6, and the second clause of the verse is co-ordinate with the first, but expresses the further idea that Solomon wrote words of truth as well as agreeable words, i.¢., he combined excellence of matter with excellence of diction; conf. αἷς. i. Tuse. 4, Hane enim perfectam Philosophiam semper judicavi, que de maxims questionibus copiose posset ornateque dicere. Verse 11. : This very difficult passage will be best explained by a careful analysis of its different parts. 933. MIATA goads, pl. f., here only. The sing. 1277 not used, ἐφ. [3 7, 1 Sam. xiii. 21, n. m., an oxv-goad (Gesen. Lex.), but probably a goad also for any other -animal; “stimulus peracutus” (Simonis Arc. Yorm.), rt. 277 (unused), 2.g. Arab. “to be sharp.” The accent - occupies the place of Methegh, as in viii. 1, 16, but does not, as usually, before Sh°va lengthen the - (δ 16, 2, N.B.); the word must therefore be pronounced dorbonoth, not dar*bhonoth. ‘True that daghesh lene is not, according to the rule (ὃ 21, 2, Gesen. Gram.), inserted in 3, but neither is it 164 ECCLESIASTES, XII. 11. in J2?, Ezek. xl. 43, nor in the 7 in ΚΣ, Esth. viii. 6. Some think that these are properly Pual derivatives, having the first vowel short (Schultens in Clave Dialect. p. 829, quoted by Sim. Are. Form., p. 569), and Methegh is sometimes} found before a short vowel in a closed syllable. The words of the wise are} figuratively called goads, because pungent or penetrating, urging men to wisdom and virtue, conf. Aischyl. Humen. 131, τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται’: Acts) ll. 37, ἀκούσαντες δὲ κατενύγησαν τῇ καρδίᾳ. Is. xlix. 2, “ He hath made my mouth like a sharp sword ;” Heb. iv. 12, “ The word of God is... sharper,” etc. Here the: reference, says M. Stuart, is not to all the words which the wise may utter, but to those which have a sententious form, to the 0°? of ver. 9, adapted to seize the} attention, and impress the memory; in a word, the reference is to such sayings and_| precepts as this book contains. MTP nails (LXX., Aro), 2.9. HINDI pl. f. of | 2D! (not used), lit., something pointed, rt. VD to stand on end, to bristle. It is | synonymous with ODD, Is. xli. 7, and hence the following participle is in the! mase. gend.,° for though Dathe, Lowth, and Holden make the participle agree with | "27, 6.9.5 the words of the wise, like nails, are deeply infixed, yet according to the| accentuation it must be joined, as in the LXX. and Vulg., with DVM. dpi) fastened in, LXX., πεφυτευμένοι: Aquila and Theod., πεπηγότες. In Dan. xi. 45 Yd} is used of fixing a tent, but it is observable that D9 never means, like Th}, LXX. πάσσαλος, a tent-nail or pin (Judg. iv. 21), a mistake into which Bp. Words- worth has fallen in his note on this passage,’ but a nail employed in carpentry or building; see Is. xli. 7; Jer. x. 4; 1 Chron. xxii. 3; 2 Chron. iii. 9, the only | other places where it occurs.’ M'BDN an ἅπαξ λεγόμ.; pl. f. of M2DN (not used), a | noun of Pilel form (ὃ 84, III., 21), from FON, and meaning either an assembly of | persons (Gesen. Lew.), or a collection of things (Simonis Are. Form. Sect. ii. | cap. ὃ). The former meaning is adopted by the Eng. Vers., which renders | MEDS YI masters of assemblies (Vulg., magistrorum consilium), and supposes an | ellipsis of }2, Vulg. per, e.g., “ The words of the wise... as nails fastened (by) the | masters of assemblies,” i.e., by those who ruled and taught in the congregation of | Israel. But this ellipsis of a preposition is harsh and unnecessary: far better, | “ According to Knobel the Participle is masc. because the nails refer to persons, not things. ὁ «ΤῊ masters of assemblics, lit., masters of gatherings, are like nails, which, being driven down into | the ground, keep the shepherd’s tent firm in the soil, .. .” (Bp. Wordsworth’s Comm.) ‘In all these passages the Greek word used by the LXX. is ἧλος, not πάσσαλος. ECCLESIASTES, XII. 11. 165 according to the construction of the Hebrew, is the rendering of Knobel, “ the masters of assemblies (are) as fixed nails,” where MDDN *7Y3, the nominative, cor- esponds to D3" "35 in the first clause. The other meaning, “ collections,” is evidently implied in the LXX. rendering, οὗ παρὰ τῶν συνθεμάτων, Where συνθέματα eans lit. “things put together.” Of those who follow this meaning some (as V. de Palm, Bauer, Rosenmiiller, Hitzig) render ΓΞ bys “collected sentences,” eg., “as nails fixed are collected sentences,” such from their brevity easily fixing themselves in the memory, conf. Hor. Ep. ad Pis. 835, Quidquid preecipies, esto brevis, ut cito dicta percipiant animi dociles teneantque fideles. An objection, however, to this rendering is that it takes no account of the active meaning of 792. That word in construction with another noun implies the idea of ownership or possession. Thus x. 11, pean bya the possessor of a tongue; ver. 20, DYBI3 bya the possessor of wings ; Gan xiv. 13, MD '2Y2 the possessors of a covenant; Neh. vi. 18, MY1Y bya the possessors of (i.e., who had bound themselves by) an oath. Holden says that it is never applied to cnanimate things (Crit. note in loco), but in Is. xli. 15 a scythe is called ΣΧ ἘΞ bya possessor of edges, 7.e., sharp; and a town, on which ‘breaches have been made, is called ΝΞ 292 a possessor of breaches, 2 Sam. v. 20. It is, however, far more often used of persons than of things. A person, to whom a quality belongs, is called the 793, or possessor, of that quality (Gesen. Lew. (4) p. 180; Gram. ὃ 106, 2, a). Thus here NiSD8 bya would mean collectors, 1.¢., ‘persons who collect wise and prudential sayings, which had been reduced to writing [so Kimchi, Mercier, Déderlein, Schmidt, M. Stuart, and others]. The comparison of such persons to nails firmly fixed denotes that by means of these collected written sayings they make a deep and lasting impression on men’s minds: see the same figure employed in reference to Eliakim, where, however, it applies to durability of office, Is. xxii. 23. 3A] Niph. Perf.: some understand “WS before it. What is given are the words of the wise and the collected writings just mentioned. Things, not persons, are evidently referred to, for the latter could not appropriately be said to be given (M. Stuart). Solomon’s design throughout ver. 9-12 is to commend his own work to our attention. In the first part of ver. 11 he states a general truth with regard to the character of the words of the wise, and their collected written sayings, and then he here in the last clause intimates that in his own work such words and sayings are communicated. ΓΙ MYT by one shepherd. For other instances of }f9 in the sense of by after a passive verb see Gen. ix. 11; Ps. lxxvi. 7. ΠΥ metaph. one who feeds others with knowledge, 166 ECCLESIASTES, XII. 12. 4 i.e., a teacher, conf. Prov. x. 21, “the lips of the righteous feed (YN) many.” “ called a Shepherd both in the Old and New Testaments; see Gen. xlix. 24; Is. xl. 11; Ezek. xxxiv. 23; Zech. xiii. 7; John x. 14; Heb. xm. 20; 1 Pets ii. 25. According to this interpretation the meaning is that the words of the wise and their written sayings were divinely suggested and inspired, conf. 2 Tim.} iii. 16; Eph. iv. 11. But, though this is an inspired book, I am inclined to think’ with Desyeux and M. Stuart that MY5 denotes Solomon himself, for he says. (ver. 9) that he taught the people knowledge, etc., and he might fitly speak of himself as one in contrast to those many other teachers, whose writings he set in order and made selections from. Verse 12. The things communicated by this one shepherd are here declared to be suffi- cient for the instruction of the reader. 284, "n° further, conf. ver. 9. MN) is better rendered from these, than com- paratively, as in the Vulg., his amplius. “23 my son, the familiar appellation | given to a pupil, as frequently in the Book of Proverbs (see, e.g., Prov. i. 8, 10, | 15; ii 1; iii. 1, 11, 21; iv. 1, 10, 20; v. 1, 20; vi. 1, ete): “IT be thom admonished, Niph. Imper.; the same form occurred in the Niph. Inf. iv. 18. I would render the next clause, to make [lit., a making of] many books has no end [lit. “there is not an end”]; Vulg., faciendi plures libros nullus est finis. So the | LXX., Syr., and Eng. Vers. Hitzig takes 9 1 δὲ as an adverb? giving intensity to | the preceding word, e.g., “to make endlessly many books” [unendlich viele Biicher zu machen], or, as M. Stuart, “to make books abundant, without end :” thus the entire clause will form a subject, of which and of 47? the two last words of the verse | will be the predicate. The former construction, however, is that which the great distinctive over }‘P seems to require. and n. m. Seg. eager study, an ἅπαξ λεγόμ.; LXX. μελέτη, Vulg. meditatio. Gesenius derives it from ταὶ an unused rt., 2.q., Arab., to be greedy or eager for. Mj! a weariness [of], written defect. for Dy (§ 25, 1), rt. Y3 to labour (Gesen.). WZ = the body. The like effect is | also produced on the mind, conf. Son of Sirach xiii. 26, “the finding out of « The same word is also used fig. to denote princes or rulers, see, e.g., Jer. xxiii. 1, 2; Nah. ili. 18; conf. ποιμὴν λαῶν. Hom. 771. B. 85. ὁ So Gesenius’s Lex. p. 737. ECCLESIASTES, XII. 13. 167 parables is a wearisome labour of the mind.” Eichhorn (Hinleitung, § 658), strangely enough, sees in this 12th verse an argument against Solomon’s author- ship of Ecclesiastes, because in the Solomonic age there could not, he thinks, have been many books, nor a prevailing inclination to study. This, however, is a supposition unsupported by any evidence. The term “5D may mean not only a book, but any short writing, such as proverbs or songs, which could easily be multiplied (see 1 Kings iv. 82, 33): moreover, a reign of peace and tranquillity, such as was Solomon’s, would have been favourable to the cultivation of litera- ture; nor does the passage necessarily imply that many books had been already written, but states only an hypothesis, viz., that very many books might be written, and studied, but yet with little advantage. Verse 13. 235. ἢ, not “summary,” as Knobel and Heiligstedt say, but “conclusion,” or “end” (Hitzig, M. Stuart), see iii. 11; vii. 2, The first letter is a litera majus- cula, conf. vil. 1. Δ matter or discourse. bon is not an adjec. (with the art.) agreeing with 127, as might seem from the Eng. Vers., “ the conclusion of the whole matter,” but a noun put in apposition to 724, and having the art. for emphasis; so that literally the translation is, ‘a conclusion of the matter, of the whole [of the matter] let us hear.” (Hitzig and M. Stuart.) YOY) for MYM let us hear, conf. ΓΙΝΣΌΣ let us drink, Is. ἵν], 12, 7 cohortative (ᾧ 48, 3). According, however, to the accents the passage runs thus: ‘an end of the matter, the whole is heard ;” but the Punctators, M. Stuart thinks, were misled by not comprehending the true design of the article in pani Other versions are Τέλος λόγου, τὸ πᾶν ἄκουε" Tov Θεὸν φοβοῦ κ. 7. (LXX.); finem loquendi pariter omnes audiamus (Vuleg.); τὸ τέλος τοῦ λόγου πάντες ἀκούσωμεν" (Greec. Venet.); none of which accord with the Hebrew text. δὲ... TN, lit. and emphat., “Fear the God;” the only true God (Bp. Wordsworth), conf. note on v. 1. The duty of fearing and obeying God has been often alluded to in this book; see iii. 14; v. 6; vii. 18; viii. 12,13; xii. 1. In the last clause, °3, according to Hitzig and M. Stuart, is emphatic, 7.¢., yea, German ja, as sometimes in this book, see iv. 16; vi. 11, and often in the book of Job; but the meaning for (Eng. Vers., Vulg., Ewald, Herzfeld) is here quite as suitable. Luther renders the clause, Hoc enim omnium hominum est, 2.e., for this belongs to all men, or is the duty of all men; but a more literal translation is for this is the whole of man, t.e., his whole business, the sum, substance, and end of his existence: Eng. Vers., “ this [is] the whole [duty] of man;” LXX., πᾶς 168 ECCLESIASTES, XII. 14. ὁ ἄνθρωπος: Vulg., hoc est omnis homo. It is not necessary with Geier and Le Clere to supply y before == Another rendering is given by Knobel, Hitzig, — and M. Stuart, wz., “this every man [should do],” [diess soll jeder Mensch], which instead of the reading in the text (oqwa-53) requires DIN723 (§ 111, 1, N.B.), for which I know no authority: otherwise the ellipsis of a verb after its | nominative is not uncommon; see, ¢.g., 11. 12. Verse 14. | 236. δὲ 3) contrac. for &''. by if rendered “concerning,” as in vii. 10, requires β that SYD should be mentally repeated, 6... “God will bring every work into’ judgment [the judgment] concerning [or, “in respect to”] every secret thing :” but ?¥ may be correctly rendered, as in Eng. Vers., “with,” conf. Ex. xxxy. 22; Levit. ii. 2; Ps. 1. 5: see Gesen. Lex. on by (3) (d). Often already in this book a retribution to the righteous and the wicked has been mentioned, see iii. 17; v. 7; vill. 12, 13; xi. 9, though it is disputed whether retribution in this or the next life is intended; here, however, there can be no doubt that the allusion is to the jinal jadgment, because no other but this is ever described as taking cognizance of every work” (Rom. ii. 6), and of every secret thing, conf. Rom. ii. 16; 1 Cor. iv. 5; 1 Tim. v. 24, 25. No wonder, therefore, that Knobel and others, who impute scepticism to the Preacher, are driven to the assertion that ver. 9-14 are not genuine, but the addition of a later hand. Τὸ this assertion a reply has been already given (ver. 9), but here it may be added that if the doctrine of a future judgment has not been explicitly stated in the foregoing portion of this book, it has certainly not been denied; and the omission of it elsewhere in the book would be no good reason for concluding that it cannot be alluded to at its close, especially as in this chapter a climax is evidently reached: the vanity of earthly things has been fully investigated, and therefore the Preacher in conclusion would most naturally and becomingly direct attention to man’s future destiny, and the wisdom of so living as to secure eternal happiness hereafter. « “ Every work, it is manifest, is not judged in this world, . . . even under the Theocracy there were always some apparent exceptions to the temporal administration of Divine justice, an undeviating retri- bution being, as far as we are able to judge, incompatible with a state of probation.” Holden’s Prelim. Dissert, p. lviii. ED LIBER ECCLESIASTZ. CAPUT I. 8&8 2x ἽΝ ΘΠ ban ΟΦ. 5 tbe ἩΤΊΞ ΠΡ ἢ 35 3 op) -~1 Dah ΤΟΝ San Sao dan ban τ ΝᾺ ὙΠ bho ww non Baye bus “33 by vingig Nov einen man τον σοι», ram -be 9510) pvt 4bin soy’ sig ΠΡ qyie’ ips sma ae woaac-byy nda gbin 5501 55) py pion-by xb ὍΝ omy ΘΝ arabia bdman-b3 8. Ὁ 21 τς ἐπροῦ pay ὉΠ oy p3bh | Ὁ’ Snoney 12 13 -κον mised py γί τ ΝΟ rad wy Sond ΟΣ néyadenos nine sag nee iyinety ΤῊΝ noon [37 ὦ ἐσ nop wins py) oyye aan “Ἂν ΟΡ Ὁ mn da3 NT WI AT TONY pssnxd phy ΘΝ Wet ps ΕΘ nn soy rmsnoNd ym oy par o> mand vine ἢ sb-ny nny nova Seedy: ea nbd ἢ pawn non nya πριν τὺ by nana 49nd) “sat romp x’ v.12. mbpse Nav. 9. -bo3 ‘wy v. 8. ECCLESIASTES; OR THE PREACHER. CHAPTER I. THE words of the Preacher, the son of David, king in Jerusalem. 2 Vanity of vanities, saith the Preacher, vanity of vanities ; all ἐδ vanity. 8 What profit hath a man of all his labour which he taketh under the sun? 4 One generation passeth away, and another genera- tion cometh: but the earth abi- deth for ever. 5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. 6Thewind goeth toward the south, and turneth about unto the north; it whirleth about continu- ally, and the wind returneth again according to his circuits. 7All the rivers run into the sea; yet the sea is not full: unto the place from whence the rivers come, thither they return again. 8.41] things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hear- ing. 9 The thing that hath been, it is that which shall be; and that which is done zs that which shall be done: and ¢here is no new thing under the sun. Is there any thing whereof it may be said, See, this zs new? it hath been already of old time, which was before us. There is no remembrance of former things; neither shall there e any remembrance of things that are to come with those that shall come after. 12 1 the Preacher was king over Israel in Jerusalem. nd I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: Car. I. 14—II. 11. this sore travail hath God given to the sons of man to be exercised therewith. 141 have seen all the works that are done under the sun; and, behold, allzs vanity and vexation of spirit. 18 That whichis crooked cannot be made straight: and that which is wanting cannot be numbered. 16] communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. ” And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vex- ation of spirit. For in much wisdom is much grief: and he that increaseth knowledge in- creaseth sorrow. CHAPTER II. IT SsATD in mine heart, Go to now, Iwill prove thee with mirth, there- fore enjoy pleasure; and, behold, this also ts vanity. 21’ said of laughter, Zé ἐδ mad: and of mirth, What doeth it? 81 sought in mine heart to give myself unto wine, yet acquainting mine heart with w isdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. 4] made me great works; I builded me houses; I planted me vine- yards: 51 made me gardens and orchards, and I planted trees in them of all sind of fruits: 51 made me pools of water, to water therewith the wood that bringeth forth trees: 7I got me servants and maidens, and had ee born in my. ‘house ; also I had great possessions of great andsmall cattle above all that were in Jeru- salem before me: 81 gathered me also silver and gold, and the pecu- liar treasure of kings and of the provinces: I gat me men singers and women singers, and the de- lights of the sons of men, as mu- sical instruments, and that of all sorts. 9So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. ἢ And what- soever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. "Then I looked on all the works that my hands had wrought, and on the labour that I had la- boured to do: and behold, all was vanity and vexation of spirit, ECCLESIASTES—NOMD Fos ia ΠΟ ome 32 ods 16) 9 pay en ban bon man) wawn non wy ον ΡΠ 9 ΠΝ band rio) and bond myo som myn inbaan mn dN ee sab-py MNT: imam pbwiyy-by 55 macayy-b3 by nan tmadim πρὸ 325 many SOUT) AD A] ANI by ΠΡ Nan Aro mys mde) του ἡ ny πόσπ :DINDD Ὁ MYT EP) Ὁ." 3 MIN 318} IM ΟΡ. 1103 5125 MN Mes NaoIN N99 "303 ὮΝ "ἼΩΝ snnivds Sbing may pind :Saq ΝΠ ἢ mam 39) UIT 13 siend 205 "ΠῚ ney ΠΟ noe πλὴν Swis Ty mb203 inky} ΠΌΞΓΞ 271) ‘py pod ΟΦ oon jwy ἽΦΝ DINA 195 310 ots > myo ona ma wy mown: ON sya-b> py oma ΠΡΌΣ opto nia Ὁ ΡΩΝ Dry ΠΡῚΝ Wye Dan nipyad om nits Ὁ ΟΣ spa hap 2 : mn maya) nindyy Θ᾽ ἼΩΝ ip inoas 1 nbvaya o> ww S005 am hana ws} Ssody mum oda ΠΡ) aan ΡΞ Ὁ Nos Ow) Tw OANA 3 NN aw) one syoy npn ay abes ued maw Sop madi inyio-Nd pan indy xb py byw ἼΩΝ Soy 1b ΗΕ ΠΗ Spy- bop bby 35-5 προ - 30 sb-ny spy wombs dy omg poppy εἰς ΤῊ mn myn ba 430 nim mivyd nba’ bye) MAND) NZ ν. 3. “DANS v.21. mddh wy mbbin xa v.17. yn) "νυ. 18. awit ΝΠ δᾶ, pYDD ΝῸ2 ΝῊ ibid. Car. I. 14—II. 11. 14 Wi θ᾽. 2 :Ι > 11 ΟΕ. 112 1 12 FIN Mind ὮΝ omy 13 14 16 17 18 19 21 22 23 24 m2 ECCLESIASTES—NOmD ND) Swen oon pan py soon Ἴπν indy’ DIN mp 13 mbspy ΓΛ ΟΠ SSN pn? ww Oe ONT IMbY ΞΘ. ὝΨΝ ὮΝ yey bong :qvnai sine pans mbsor-q ΠΡ ND NYT rau) sen opm) ἸΦΝῚΣ San ΠΈΡΙΞ "325 ie ᾿ΠὙΣΝῚ abs ny mp IN 305 "ΠἼ adh yay npn adr dp» ayo pdiyd Sosa-ny oand paar pds ban nro’ pont nip 7x) de) 591 byan open 53:5 moyen oy yap otmony tnd: Spsrroy soa in natn dan Seams ΦΌΘ nnn ΠΡ utpaew ween non Soy oye Sey-bs-nyy jax bso iw Aya? oon ya py sans ae ow) ὍΣ wpwia AND panel dope’ Spy-boa bbe πῦον Sayama by rad ny wid migoy ἘΣ ΠΠΙ ΓΙ) npana boyy oN wD swown non bam arog pon sam ta-bay ΝῸν pas wqw93 25 eyes iSey-bos Bod mara "5 Aa ayy by 3) p82 webs 3 swingin non Soy sine ΡΝ ryan San mos iad saved ΠΡΌΣ sinay ova sip igerny ayn nae Sowe baa 210 2. box o> sen oToNT TD De ΤΟΝ ΠΡΌΣ ny) npn jay y395 spy ΝΟ» vay yan van δ) And ΘΙ) 50) sub pay pan kyinds ape So may ee nioy prog 1395 Cap. Ill. 4 SOW NOD pan-939 ny) yr 932 nye? ΝΠ) v.21. vind nN”) v.20. ΡΣ pop v.16. "ΝΟ IR ἸΌΝ ND Vv. 26. envy ΝΠ) v.15. sow ΝΠ) v.12. 4 τ᾿ NTN] Vv. 22 Cuap. II. 19ΞΞῚΤΠ 71. and there was no profit under the sun. And I turned myself to be- hold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done. 3Then I saw that wisdom excel- leth folly, as far as light excelleth darkness. 4 The wise man’s eyes are in his head; but the fool walk- eth in darkness: and T myself per- ceived also that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was | then more wise? "Then I said in my heart, that this also zs vanity. Hor there is no remem- brance of the wise more than of the fool for ever: seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool. Therefore I hated life; because the work that is wrought under the sun zs grievous unto me: for all zs vanity and vexation of spirit. 8 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. And who know- eth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shew- ed myself wise under the sun. This zs also vanity. 329 Therefore I went bout to cause my heart to despair of all the labour which I took under the sun. 2! For there is a man whose labour 7s m wisdom, and in know- ledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. ‘This also is vanity and agreat evil. 2 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? 23 Hor all his days ave sorrows, and his travail grief; yea, his heart tak- eth not rest in the night. This is also vanity. 33 There is nothing bet- ter for a man, than that he should eat and drink, and that he should make his soul enjoy good in his la- bour. This also I saw, that it was from the hand of God. 35 For who can eat, or who else can hasten here- unto, more than I? *4 For God giveth to a man that zs good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that ts good before God. This also is vanity and vexa- tion of spirit. CHAPTER III. ᾿ To every thing there is a season, and a time to every purpose under the heaven: Crap. III. 2-17. seria to be born, and a time to ie; A time to plant, and a time to pluck up that which is planted ; 3A time to kill, and a time to heal; A time to break down, and a time to build up; 4A time to weep, and a time to laugh ; A time to mourn, and a time to dance ; 5A time to cast away stones, and a time to gather stones together; A time to embrace, and a time to refrain from embracing; 6A time to get, anda time to lose; A time to keep, and a time to cast away; 7A time to rend, and a time to sew ; A time to keep silence, and a time to speak ; 8A time to love, and a time to rate; A time of war, and a time of peace. 9 What profit hath he that work- eth in that wherein he laboureth? WT have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to theend. 51 know that there is no good in them, but for a man to rejoice and to do good in his life. And also that every man should eat and drink, and enjoy the good ΓΗ π his labour, it zs the gift of 4T know that, whatsoever God doeth, it shall be for ever: no- thing can be put to it, nee any- thing taken ein it: and God doeth ἐξ, that men should fear before him. 4 That which hath been is now; and that which is to be hath al- ready been; and God requireth that which is past. And more- over I saw under tlie sun the place of judgment, that wickedness was there; and the place of righteous- ness, that iniquity was there, 171 said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every pur- pose and for every work. ECCLESIASTES—NOMp nigh my 2 py? ny) xian ny) niga) ny) ny? ny nyod ny hinad ny vine? ny ‘YD 2 pine ny hiaad ny ; pT ny) sino ny DDN DID Nyy τς pound ny : pana prnb ny pran2 ny wpa? ny inw? ny and ny) ‘ povind ny) ee ny) ppd ny ; ath ΠῚ nivnd ny xiv ny) dad ny piby ΠῚ mandy ny rapoony oo s Spy san wa ΠΡ» Ἢ Πρ ΠΡ bonny ΕἿΞ πον DANA 1995 prriby ny “ὧν } ἼΩΝ 3 Dab 1D Bon ny 3 inva nar ney ae mdyS-py "85 319 PND AyD so div myn navy Sowee ΘΊΝΠ ΟΞ. on sen oie ney Ἔριν τ ΣΤΡ Ὁ ἘΠ oidy nn ipy-boa py aspen arbi ps yoy obiyd mar seg biden 23 Ayngéne ryvsbe ἡ δ’ ΠΡ onbym yd Ty wpa Θ᾿ ΠΟΝ ΠῚ apa vas nid sein ΜΝ petn προ bewien ope wiped Ann ins Tan Syasa-ny S53 ay MN sean nee PINn pipe -bs by γθή Ὁ ays ΟΠΌΝΠ vee yeton WW ND ν. 14. aNd ND ν. 8. Car. III. 2-17. 2 16 17 ΩΣ al Cap. III. 18—IV. 10. ECCLESIASTES— nbmp 18 OFT 93 ΠΣ ΤΟΝ 1953 tay ΠΊΩΝ sow nyyen 19 3D; ‘ond nD ΠΌΠΞ ΟΣ, mid) psidyn 513 21 22 % ὉΠ THY ADP NII ADP OIA? THe “9 ONT WAY S3b any ΠῚ ni ni 12 ΠῚ mp2 spy pipanby bin Son: San Sen ἡ» ps onan ΠῚ ate ἢ rrayi-by oe Som) Δ» Π 9 aia $50 mateo πόση bry abyed wa dyn ots va now wp di px pom ΠΤ ποῦ wa nba mab jaan "2 pn am reyps bw ΕΥῚΠΝ TT Car ΕΥ̓Σ ΟἽ non Dey. Iwi ΘΦ ΓΞ ΤΙΣ ANN) HN NIL spy one bab pyy oswyg myst nam) ween DINDO-MN ἮΝ ie Sons oad py 9d bey 3 310) 2 DV D7 WN Ὁ ππ- [2 WP Ἵ23) “ny ἩΝΎ ΝΟ ἼΩΝ ma NO ΤΠ ΠΝ ODD YON) tween nop ney. WN yan ΠΌΡΩΝ way ND won ΠΡ NeFs-ba Ay) Say-bs-ny yaray pan Seas in many bag ΠΡῸΣ ἸΠΡῪ boy onan xdep nn 92 ΝΟ sib snerany boy) vrs winwst nnn San mw yy nae so Ay bpy-bob vp py bps ΠΝῚ qa oa se’ psy Tiny | “ny sens bay ὯΝ pds ey yaymend spars prawn mvs: Nat 9. pean Sam ΠΏΣ ΠϑΊ Θ᾿) “oN 5 :Dopya rip 5: ONd-w ἜΝ SnNT py) SSeef Saya Sy) anny om ἽΠΝΠ 155: sp wry ibid. PRIN’) ibid. “ps Nn’) v. 8. byapa ’pa v. 22. ps "soy v. 19. Ὀγβορ xa ibid. 5 NY Ng V. 10. Cuar. III. 18—IV. 10. 181 said in mine heart concern- ing the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath ; so that a man hath no preeminence ἢ above a beast: for all ts vanity. All go unto one place ; all are of the dust, and all turn to dust again. 21Who know- eth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 2 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that zs his portion: for who shall bring him to see what shall be after him? CHAPTER IV. So I returned, and considered all the oppressions that are done un- der the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their Cone there was power ; but they had no com- forter. 2 Wherefore I praised the dead which are already dead more than the living which are yet alive. 3 Yea, better zs he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun. 4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This zs also vanity and vexation of spirit. 5 The fool foldeth his hands to- gether, and eateth his own flesh. Better zs an handful with quiet- ness, than both the hands full with travail and vexation of spirit. 7 Then I returned, and I saw νὰ nity under the sun. ® There is one alone, and there is not a second; yea, he hath neither child nor brother: yet zs there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour and be- reave my soul of good? This zs ae vanity, yea, it 2s a sore tra- vail. 3Two are better than one; be- cause they have ἃ good reward for their labour. 190 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not Car. IV. 11---. 18. another to help him up. ™ Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail a- gainst him, two shall withstand him; and a threefold cord is not quickly broken.—8 Better zs a poor and a wise child than an old and foolish king, who will no more be admonished. 15 For out of prison he cometh to reign; whereas also he that is born in his kingdom be- cometh poor. I considered all the living which walk under the sun, with the second child that shall stand up in his stead. 16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also zs vanity and vexation of spirit. CHAPTER V. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the aecetin of fools: for they consider not that they do evil—?Be not rash with thy mouth, and let not thine heart be hasty ‘to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. 3For a dream cometh through the multitude of business; anda fool’s voice is known by multitude of words. #When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. 5 Bet- ter zs it that thou shouldest not γον, than that thou shouldest vow and not pay.—®Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.—8TIf thou seest the oppres- sion of the poor, and violent per- verting of judgment and justice in a province, marvel not at the mat- ter: for he that is higher than the highest regardeth; and there be higher than they. 9 Moreover the profit of the earth is for all: the king himself is served by the field. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with in- erease : this zs also vanity. ? When goods increase, they are increase ἃ that eat them: and what good zs there to the owners thereof, saving the beholding of them with their eyes? The sleep of a labouring man zs sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. There is a sore evil which ECCLESIASTES—NOMP abs sows ond om ore ape rDN Da DTD *e DIN) TW MY Dw TOND ‘aerate : on abe pam [309 Thi sip : pay ΠΩΣ NO vowing pion nae ἫΝ TAHT yynd ows S50 | ipt bony inva sv Tot wnsdaa 03° shad wy swig sen ton oy wpein nnn oboen ona δή) Hamas $96 obarbab porps sen ἼΩΝ» saan risen San arom iano ND iNT ὈΔ ye sip) oid ΠΡ ΟΝ yon ἼΦΝ ἢ 0). Ἴον ἜΝ τ ἘΝ Dyt ogy mat oD AnD Carp. Vv. 1 955 997 Ne¥ind ὝΠΟ gab) qS-by Satan rrby pasorby ny) bide’s ody 9 omdyn bps bin) oy 293 pion ΝΞ 5 sD PINT ΝΠ) doy Snynrby ΠΌΝΟ asain dwg 07393 sw oie tobe ὙΠΟ ΡΝ ΠΝ oda yan ΓΝ "3 pron pa-ny inmost bwin Noy aiqnein Tandy: nisd wm ae’ > akban p> SoNnndy1 qavany 513 Ὁ pp neyany Sam abio-by Θ᾽ ΠΌΝΠ ayo: rey ondyirny op nag ons oSam Aisdn -be mises man PIs) wavin bay wt pyy-px :orpby ovrian δὲν Bs Syp nap pomo-by mpnn “xb hod sais apa aw yoy xin Soa ya son ΠΡῸΣ man NO pipma anv ὁ p> yaw 9 byab) va “mboix 3 ΠῚ hist DN) DYSON ἼΔΡΠ nw Aprns ΕὙΣΣ ΠῆΣΥῸΝ we snd 1b man aay ped prem Sox naan MP MN rv.10. say TayIN”Jibid. oP NWV.B Mv. 17. Car. IV. 11—V. 12. 11 12 13 14 10 16 17 Oo Ξι 98 1] 12 Car. V. 13—VI. 10. 18 19 co” ico” =F Oo) ~~ ECCLESIASTES—NOMD vyoys> ϑ wy wewo non myn odin ny ῬΝῚ 12 vow yn Haya NTT Wy TN say nadd aw? oy ids joa) RY? WWD iODIND ID Hing) : iS soe soya ΝΈΡ ΝΟ ἩΡΊΝΌῚ Nava Gyre’ 3S ΠΥ ΠΘῊ qo: 13 Nay noy-de odin ΠΡῚ yom) ΠΣ DYD) A sen yards ΟΣ ind bind name aie ΡΝ ΥΦΝ ms ago) vndincnon Saye idpy-boa nsiv misby nine} Spon ΜΉ onion Sine y wep 7207 odon wd Drbyn ibyn wy odyn-S3 0: bnya mir) idan new) abe Soxd idem wo pens Tan ΠΞῚΣ ΝΟ 5. en prio nny rit igo nnpiva nayn oben 1 Cap. VI. 1 ἘΝ ΠΤ ΟΣ en nat wiped nop oe wis ΠΡ “» syN) WD) ODN Sey OFSyn dq ἜΦΗΝ wn prided) ΤΊΝΙ Sop α ivinyd oon seam ya Ὁ ΠῚ ba ΠῚ 5 Ν ID) WIND OD boyd yg 5. ain mist Due) mk wx ΤΟΥΤΌΝ ΝΟΥ ΠΡ 82) ΠΞΊΘΠ Ὁ γβ πον jean viv sein xa 5375: 15) ape sip ἼΩΝ wb ann ya xd) mynd ΘΌΦ Σ rapa ine qe 7D n3iv) Daya Due qos min aby Ὁ πη mb nn pas boy-bs :qbtn 32 ἼΠΝ ΟΡ ΟΝ ΝΠ ΠΝ Nb “1 pond anim > ΝΌΡΕΣ εἰς wps-an aad ΠΝ ἪΝ sip ΓΌΝΠΠ qa aonb yy aydny Seas ningn im cay ban ΠΡῸΣ warybap oy No uy v.38. ὦ Soy v.17 ya ND v.13. Cuar. V. 14—VI. 10. I have seen under the sun, namely, riches kept for the owners thereof to their hurt. ! But those riches perish by evil travail: and he be- getteth a son, and there is nothing in his hand. As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. 16 And this also és a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? 17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. 18 Behold that which I have seen: zt 7s good and comely for one to eat and to drink, and to en- joy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it és his portion. 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this zs the gift of God. 20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart. CHAPTER VI. THERE is an evil which I have seen under the sun, and it 7s com- mon among men: 7amanto whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, buta stranger eateth it: this ἐδ vanity, and it zs an evil disease. 3 If a man beget an hundred cfhzldren, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth zs better than he. 4For he cometh in with va- nity, and departeth in darkness, and his name shall be covered with darkness. § Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other. ® Yea, though he live a thousand years twice fold, yet hath he seen no good: do not all go to one place 7 All the labour of man és for his mouth, and yet the appetite is not filled. 8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? 9 Better is the sight of the eyes than the wandering of the desire: this zs also vanity and vexation of spirit. 1 That which hath been Cuap. VI. 11—VII. 18. is named already, and it is known that it ἐσ man: neither may he contend with him that is mightier than he. Seeing there be many things that increase vanity, what is man the better? For who knoweth what és good for man in this life, all the da are of his vain life which he spendeth as a sha- dow? for who can tell a man what shall be after him under the sunP CHAPTER VII. A 600} ae is better than pre- cious ointment; and the day of death than the day of one’s birth. 2 It is better to go to the house of mourning, than to go to the house of feasting: for that 7s the end of all men; and the living will lay τέ to his heart. %Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. 4 The heart of the wise is in the house of mourning ; but the heart of fools zs in the house of mirth. ὅ 76 zs better to hear the rebuke of the wise, than for a man to hear the song of fools. 6 For as the crackling of thorns under a pot, so 7s the laughter of the fool: this also zs vanity. 7 Surely oppression maketh a wise man mad; and a gift destroyeth the heart. ”8 Better is the end of a thing than the beginning thereof: and the patient in spirit zs better than the proud in spirit. ° Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. 1°Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this. 1 Wisdom és good with an inherit- ance: and by it there is profit to them that see the sun. 12 For wis- dom is a defence, and money its a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. ™Con- sider the work of God: for who can make that straight, which he hath made crooked? ¥ In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him, 1 All things have I seen in the days of my vanity: there is a just man that pe srisheth in his righte- ousness, and there is a wicked man that prolongeth his life in his wickedness. 36 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? ™ Be not over much wicked, neither be thou fool- ish: why shouldest thou die before thy time? 18 7 ἐ5 good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall ECCLESIASTES—NOMD 99 Sard) pay sa wN YT) 1 NII AZ ban os NaI oO ITe 9 spe ΒΗ oy ‘n pind sib-ny “yt 1D one spn payd rym Swe bys pen tban sn ἼΒΟΩ :ipgin Mop ons ΠΡ ΠΟ Cap. VII. + 36 ΕἸ. pin mbt in iv joy ov a) Nit WN2 ΠΡ ΦῸ ΓΞ ΟΝ hosp bacma-by nabb Ἢ pinky oy 310: ΕΣ by 15} ἘΠῚ ΘΝ ΟΝ ap ὌῊΙ 35) bax naa open 35: ἘΠ 3” oD y43 TY pry wrikg Dan Nw ynw> ab nny maa boom Shy 12 vot nnn bya Sips "5 ΤΟ rman 25-ny TaN O90 1 Sbin: ΣΝ than ἘΠΕ: POY MDa ON Sip inwND ἼΔῚ ΠΡῚΝ 31D iy odo pra ops ts pipsd gna Sandys moi yo Ὁ ΝΠ bony nin np SoNnnby “oy npn Adios aby noyw npann Nd ‘3 ΠΌΝΟ goon bys naan Sy3 "9 repens apy noma nYYA-nN ANI soya. man Apna ΠΡῚ 11) ΠῚ oD : imy ἼΩΝ ON rand boy ‘p> Ὀ'ΠΟΝΠ ny Hr nay Tons 02 ONT ΠΙΡῚ OID) 3162 AN SODIND PION DINT NYO ‘Noy miatby ptibsn vw) SPINS Tk pay wi ban 2 (ONT bonny pannn-byy nat by ἢ sonrby HOY ID PIND pH bsp tan-byy natn pends sopiein nid sn mio-oy nia hsp was ΣΟ : ΠΝ Nba min nig’ nana ΟΦ ἫΝ wet ὈΠῸΝ soa ΤῊ ΕΝ nan-by TRA Nj v.18. onan’ov.l. ‘nmopnvv. 10. “ιν Car. VI. 11—VII. 19. 11 12 © cor = ya pdein 13. ΓΤ ΤΙ YoY DN co ΠΣ DIN. AyD wibad } nya poy DAN Ν 3b 13919 FIT WWASD πον prey men δ: Hobe pe ΠΙΉΠ ΩΝ 9 Insane Us “nN! ‘yoysny yor abo) manbisa nnn nnn SEE wa N’3Vv.29. ΠΡῸΣ ΝΠ) v.28. NSD UY ν. 36. PANN v.22. AWN” ν. 20. ΟΡ ‘Nv. 1 Cuap. VII. 19—VIII. 9. come forth of them all. 9 Wisdom strengtheneth the wise more than ten mighty men which are in the city. 30 For there is not ajust man upon earth, that doeth good, and sinneth not. 2 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: “for oftentimes also thine own heart knoweth that thou thy- self likewise hast cursed others. 33 All this have I proved by wis- dom: I said, I will be wise; but it was far from me. *4’That which is far off, and exceeding deep, who can find it out? 351 applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wicked- ness of folly, even of foolishness and madness: “and I find more bitter than death the woman, whose heart zs snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her. 27Behold,this have I found, saith the preacher, counting one by one, to find out the account: 38 which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. 29 Lo, this only have I found, that God hath made man upright : but they haye sought out many inventions. CHAPTER VIII. Wuo is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom mak- eth his face to shine, and the bold- ness of his face shall be changed. 21 counsel thee to keep the king’s commandment, and that in regard of the oath of God. 3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him. Where the word of a king is, there is power: and who may say unto him, What doest thou? ® Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment. © Because to every purpose there is time and judg- ment, therefore the misery of man is great upon him. 7 For he know- eth not that which shall be: for who can tell him when it shall be? 8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there zs no discharge inthat war; neither shall wickedness deliver those that are givento it, 9% All this have I seen, » ΟἾΔΕ ΠῚ 10—Txe 3} and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity. 11 Because sentence against an evil work is not exe- cuted speedily, therefore the heart of the sons of men is fully set in them to do evil. 12 Though a sin- ner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: ’but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God. 14 There is a vanity which is done upon the earth; that there be just men, unto whom it happen- eth according to the work of the wicked; again, there be wicked men, to whom it happeneth accord- ing to the work of the righteous: I said that this also ἐξ vanity. 15 Then I commended mirth, be- cause a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun. 16 When I applied mine heart to know wisdom, and to see the busi- ness that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek ἐξ out, yet he shall not find ἐξ; yea, farther; though a wise man think to know it, yet shall he not be able to find ἐξ. CHAPTER IX. For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: noman knoweth either love or hatred by all that is before them. 2 All things come alike to all: there is one event to the right- eous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner ; and he that sweareth, as he that feareth an oath. 8 This ἐς an evil among all things that are done under the sun, ECCLESIASTES—NOMD ny viawn on ney ἜΝ mbye-bob db-ny pina Oye ON 735): 10 999 DIS OWA Dow Tb Twix ὝΥΞ INN 125M Wisp Dips ἸΝ 3) nap ney ona Avyrpy Sig 2599 ΠΡῸΣ ἡ} mipy? 72 oma 30 xSp pS-by many pyr ΤΠ 2 292 INDI AND YI ny SBA wy ἐν sao wy? away oN eS Siam wig aK as ΙΝ O82 DIBA WEN) Yd ANS din) jw ΠΕΡῚ apy Sbores romby sb xp Dye ΠΙΦΨΌΡ ὈΠῸΝ wap aby orp v1 eS EY OPT ney. ὈΠῸΝ yaw oper wi TS OPS Ππρ στη By mae, San Aro mie) nine) Doyb-ox "5 wai nnn DaNd 50 DOD DP NT PTI eA wp» sSpya andy yah Dw?) MED ΠῚ ab-ny ono ys een nzoa) bea on "5 mandy ney aw ayn ay DTN ABYDOS ASH ANS aN ὉΡ}5 Mie? ney ows heyerrny Nivad pays dS xb 35 Ny! N?7) pa? OWA Soy adiy Ses eden Ny? Day Nd nya Donn ἼΩΝ ΩΝ pb} Car. IX. ὃ Tw Aba yd) Fabby ΠΡ ΠΡΌΣ ΩΝ "5 MAIN DI OTN V3 ὉΠ’ ἼΣΨῚ DPINM DYN WwN2 950 θοῦ Sa DANA Pay py mien N02) TBD) Sw) derby pris amy nips 50 TWN? Y3vIN NAD Sis mah aa ἜΝ ΟΥ mdrby veen nop Ayres Soa ys inp rye ayy NOIND RN’) τ. 2. CAPs. VU ΟΞ 11 19 18 14 10 17 NS 2 3 Cap. TX. 4-18. 11 12 18 14 17 18 ΒΟΟΙΕΒΙΑΒΊΒΒ- - ΠΌΠΡ ΠΥ ΟῚ pends OAH 50 on Sb Ἴπιν ΠῚ) Ina) Wis ᾿ρ 3 ΣΟ ΠΘΠΤΟΝ ῬΠΠΝῚ DANN boob: ἽΡ 30 gv tg 205} pinwa ws pends ὋΝ Des DAT) ANDI DY DNA 5. 1 ΠΌΤ ANNA ἘΠ] ΠΡ. "3 ἼΞΨ BA) TPN) ADIN DYT pom) NBN BP DOP os ὉΠ ὍΣ ONIN Da ‘wipe non meres Sop obi Sy onde ἢ 739 "5 25 210 303 AeA yan? Anew Yay 4) pnd sya yap ni-ba3 speyarny oben yy wy ΠΟ ΝΣ ovo ΠΝ pmo gency pow 79 wow nop HIN] ἼΡ AIT NA tyra πῆι Day ΠΡ ΓΦ FAVE DYNA ἼΡ ΠῚ NID 7230 "Ὁ! ny ana nivy> 7 ΝΥ wy OS ieee nop Nps ws Dikwa nam) YT) avin ney pets Dp? NOD wiadincnnn nip wad’ i npet bh dng oan? xb ox} nbnden opin Nd) pian yD) HYD [Π OTD NP oN Ww D2 NZ oh yy iAy-ny OAT yd bid :obo-my op» p53 mp3 nifhNn oay3) ny nyispa bina SoNne on >y ipnys ai ny? oD 23 Dep HOS SO MIN we AND Nps My ΠΡῸΣ ἃ 33D) Ὁ.) 779 YN ND OY M2 DYN) ep ὋΝ jap wy ma een oi DT¥D OY MID MON “ny St NO be) inpona VyT-ny ΝΥ Ὁ O3n MINI ADIN MY IN NIN) NTT DVT LNT 37 ro yoy) OPN WAT AM j2pe7 NDI) mio ro D030 Svin mpyip oye’ nna DON SAI Maio TEN’ TN ΝΟΥ) 2 730 ABIN Ὁ ΝΠ Ve 15; τὸν N’’) ibid. ‘9p aan) ibid. =D “Ὧν v. 4. nynsxr ΝΠ) v. 12. ett bl Crap. IX, 4-18: that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness és in their heart while they live, and after that they go to the dead. 4For to him that is joined (Ὁ all the living there is ieee: for a living dog is better than a dead lion. 5For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the me- mory of them is forgotten. ®Also their love, and their hatred, and their envy, is now perished; nei- ther have they any more a portion or ever in any thing that is done under the sun. _ 7Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now ac- cepteth thy works. ® Let thy gar- ments be always white; and let thy head lack no ointment. 9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that zs thy portion in this life, and in thy labour which thou takest under the sun. 10 Whatsoever thy hand findeth to do, do ἐξ with thy might: for there ts no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. 1T returned, and saw under the sun, that the race zs not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understand- ing, nor yet fayour to men of skill; but time and chance happeneth to themall. 2 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so ave the sons of men snared in an evil time, when it falleth sud- denly upon them.—® This wisdom ave 1 seen also under the sun, and it seemed great unto me: 14 There was a little city, and few men within it; and there came a great king against it, and besieged it,and built great bulwarks against it: now there was found in it a poor wise man, and he by his wis- dom delivered the city; yet no man remembered that same poor man. }$Then said I, Wisdom ἐς better than strength: nevertheless the poor man’s wisdom #s despised, and his words are not heard. 17 The words of wise men are heard in quiet more than the ery of him that ruleth among fools. 18 Wisdom is better than weapons of war: but one sinner destroyeth much good. Cuar. X. 1—XI. 2. CHAPTER X DeEapD flies cause the ae eat of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for Ww isdom and honour. *A wise man’s heart és at his right hand; but a fool’s heart at his left. 3Yea also, when he that is a fool walk- eth by the way, his wisdom faileth him, and he saith to ev ery one that he zs a fool. 41 f the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 5There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: Sfolly is set in great dignity, and the rich sit in low place. 7 have seen servants upon horses, and princes walking as servants upon the eart h.—8 He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. 9 Whosoremoveth stones shall be hurt therewith; and he that cleaveth wood shall be en- dangered thereby. 1010 the iron be blunt, aud he do not whet the edge, then must he put to more strength: but wisdom zs profitable to direct. Surely the serpent will bite without enchantment, and a babbler is no better. —l2'The words of a wise man’s mouth are gra- cious; but the lips of a fool will swallow up himself. 4'The begin- ning of the words of his mouth ἐδ foolishness: and the end of his talk is mischievous madness. ! A fool also is fullof words: a man cannot tell what shall be; and what shall be after him, who ean tell him? Ἰ The labour of the foolish weari- eth every one of them, because he knoweth not how to go to the city.—!° Woe to thee, O land, when thy king zs a child, and thy Dien eat in the morning! 17 Blessed art thou, O land, when thy king zs the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness !—'8 By much slothfulness the building decay- eth; and through idleness of the hands the house droppeth through. —19A feast is made for laughter, and wine maketh merry: but mo- ney answereth all things. Curse not theking,no, not inthy thought ; and curse not the rich in thy bed- chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. CHAPTER XI. C AST thy bread upon the waters: for thou shalt find it after many days. 2 Give a portion to seven, and also to eight; for thou know- est not what evil shall be ECCLESIASTES—nonp Cap. X. 1—XI. Cap. X. ' iD) NIN IP) ΠΡῚῚ py wa! wND ny 315] ‘on oxo bps at tim Don 3b swyn ΠῚ 2 sam Sap Sb ὙΡΝῚ non ind yo bps 113 NOT DMN’ YD Ὁ > psy πον Swing ΠΥΤῸΝ yinwo OND "ΠΝ ΠΡ ὦν Soo) OND My anima Son 15) oben abe ΝΥ’ oes ppio-by ὉΡΊΩΝ omy rise? Soy’ ΟΡ ΦΨῚ Ὀ᾽ 5 bo! ip Κ 32 ἼρΠ Ὁ rer by omays odin oe ΡΞ O73 ἈΝ} OYON wD swine De Ἴ2 719 babs pyyo-Nb hon) ὈΡΊΞΠ ΠΠΡΓὮΝ 103 12D" Dey ving DN ee wom [yy 72 pon moan N99 ws byad pane pa wind sida nym mbsp aya tabnnnaydan bps ninsen basa vend pat nay boom ἘΠ Ἢ ΓΗ ΟΊ as boy i> pap ing Hum ww aie ἜΝ spy-by ρου yan sey agen dopa 8 oes bse apa wey Ww ἡϑοον ΤῊΝ ΠΡΦ nd) ΠΣ Ν᾽ aya yey omnia Jobe ἘΔ sda) omy mbayigy mapen qe ondyys “ny May? qpam ono me? 722) on? Oey Sind “by ἼΞΡΨΌ FAN ) Soan-by 5m Syms os : hea pon by bida-ny por bern gina yey dbp Poy τ᾿ Cav. ΧΙ. δ" "]D Hasyn ὈΡΘΟῚ 35573 on 9 ΟΝ sano now myn masne yan xb 5 maine on vpaed pdn MAND Ibid. AWN V.20. OMIT NV. 1d. py ans wat ν. S.A Wn v. 8. 2 cw ΞΙ ἢ Φ Ὁ Ὁ ὋΣ 18 19 Ww) 98 Car. XI. 3—XII. 7. ECCLESIASTES—NOAD sap ΚΝ τον by) oar oNderoe s poyn-by py yn Sip:y’ pipn pasa os) ota py Sip-on 4 0) ND maya ΠΝ Ἢ yap xb ΠῚ ape saan a ΡΩΝ OID DOI MAT JIA PI Ay ways “AY ney wy OndND Meye-ny yIn ΝῸ nD Son 33 ΤῊ Πρ ΟΝ sad) = Ay yy psa: ‘Son S310 TOND ὈΓΤ "ΒΝ ΠΙΓῚΝ TT wa) ΠΝ » ὌΝ > ivipyacny nigh ΡΨ aipy ΝΕ pinoy peng Sam mee oboa oT mM Aa one sma πρὸ i539 xaw-bs wa ase ἼΦΙΗΠ sata am pam 53 43) sro qente3 orion 153) abynba-by va yh pay wn 939 99 7930 AT ἼΒΥΠῚ 1350 by3 Dm) :payia :Sag mane abn Cap. ae 3 ᾿-- 30 qo iyby ova pean any opr MIND aw wD 9 Hanes wear Sma wax Dip many π δὴ Sawa préia ΡΝ ΟἽ map) "ΠΥ ΝΞ a) mage on rae nisada ὙΠΟ aiden S195 sam inn Sano Spe pan quia nnn swan apap) isby mva-by basa bane main nba pam soda San pany ww Ty so DION ἐπῶν Saban 7) graen-by Se savin, sain oii 3 Yn MAY'S paanby nays sem ~ oy? NR”) v. 7. mp pn v. 6, ΠΡΊΝ ΝῸΣ yop ibid. MP AN WA) ibid. mad Ν΄Ὶ v. 9. Cuarp. XI. 8—XII. 7. upon the earth. 810 the clouds be full of rain, they empty them- selves upon the earth: and if the tree fall toward the south, or to- ward the north, in the place where the tree falleth, there it shall be. —4He that observeth the wind shall not sow; and he that re- gardetli the clouds shall not reap. As thou knowest not what ἐς the way of the spirit, x07 how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who opis all. ὅ Τὴ the morning sow bay Bree, and in the evening with- d not thine hand: for thou pene not whether shall pros- per, either this or that, or whether they both shall be alike good. Truly the light is sweet, and a pleasant thing zt is for the eyes to behold the sun: Sbut ifa man live many years, and rejoice in them all; yet let him remember the days of darkness, for they shall bemany. All that cometh és vanity. 9 Re- joice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. ! There- fore remove sorrow from thy heart, and put away evil from thy flesh: forchildhoodand yontn ci ree HAPTER X REMEMBER now thy ἀπ ΠΕ: in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, T have no pleasure in them; 2? while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: 3in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; 5also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: be- cause man goeth to his long home, and the mourners go about the streets: Sor ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel bro- ken at the cistern. 7 Then sliall the dust return to the earth as it was: and the spirit shall return unto God ΄ Cap, XII. 8-14. who gave it. ®Vanity of vanities, saith the preacher; all zs vanity: 9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out and set in order many proverbs. loThe preacher sought to find out_ac- ceptable words: and that which was written was upright, even words of truth. ™The words of the wise ave as goads, and as nails fastened by the masters of assem- blies, which are given from one shepherd. And further, by these, my son, be admonished: of mak- ing many books there is no end; and much study zs a weariness of the flesh. 137,1 us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. “For God shall bring every work into judgment, with every secret thing, whether ἐξ be good, or whether τ be evil. ECCLESIASTES—N9AP TAM 115} ovanN Πντἰὸῦ WP oan ndAp may 399) PET NEY NbHip wpa ina OSD IPN ΠΥ 3) ΓΙ 93 Ὑ15 bean "ΠῚ py 737 ἼΘ᾽ nate aM samy ΠΥ ΡΠ) Mbox ya ow) mana andy yp ΤῈ Faw op miBy ἽΠΗΤ 3 sy onbyrrny ype) Soa 21D v2 ΓΙῸ) πο ὍΘ ΓΝ 3 DINAN ΠΕΣ Woy ὙΠ Ὁ ΠΝῚ ἘΡΥΒΝῚ siron ΟΣ. 9 by wewng ΜῈ) odyn 56> ΠῚ 5 ὙΦ myn ney xy onoxn ns hee bon ee ae spp [2 :DINT maw ΠΡ 13ND) “Ὁ)2) Ow o'AND ΠΡ 1907 ‘prod 13D yom) iw RII IID WW AD ὙΠ Dy “Ὁ Np] =) 27 asx 02 NON wo) sAys.w Cap. XII. 8-14. 9) 3599 Son nbnipa apy oda ban smn rw 9 8 x NaN in. Ὁ. “vil. ὦ: MII ix. 6. SN vii. 2. DON 1. 8; vil. 28. MOAN ix. 1. WN ii. 19. mS vi. 2. GON ii. 25; v. 10. SIN ii. 18. Nii, 15. pS xi. 9. TES γ. 12.: Vi. 0: InN ii. 8. DION i. 11; iv. 16. MYON i. 11. MINN vii. 8. MMS vii. 27. NG 85 xi. 6. NS ἵν, 10, TN ii. 16. Pets Ose, LAs ἘΠ WP by ve. “by xii. 6, 7. Diy i. 13. by vi. 6. Oy ix. 13. MON ix. 14. INDEX. EM Vis 3,6; ΣΠ ὃ ὁ. IOS vil. 235 vil. 14; re 16. ‘Ni. 16. SIN ii. 18. DYN ix. 14. WIN xii. 3. DNDN vil. 26. MBDN xii. 11. ‘MOMS ii. 10. DNDN xii. 3. JIS vii. 8. MIN ix. 4. PS 1. 4. MWS vii. 26, 28. eS ins 22 ;. ivy. 9%) vi. Divi. 2 Ls ὙΠ: 10, 11, 12; x. 15. PWS x. 17. MIS v. 1. FIN vil. 22. MIMS ix, 14, MIAN i. 17. a ΞΕ Ὁ ΡΉΡ f. 3, LT 1ON2 2245112 ive νυν wile Ls See, Ponta 1, 3. ΝᾺ 1. 4,5; xi. 8. IND viii. 10. DNS 11. 16. WIND vii. 25 vill. 4. Tia ix. 8. IMD xi. 9. PNUD xii. 1. Tel wee i ND ix. 16. IMD ix. 4. $09 xii. 3. 133 viii. 10. Nba vii. 17. iba ΧΟΡ: ἽΕΙ xi £2. YD v. 10; vii. 12; viii. Sex: 11. 20 sei ἘΠ “pd ii. 7. ΠΣΞ vii. 28. nin ii. 6. “223 ii. 16. svi ΟΞ viii. 17. “Wa ii. 8; v. 5. DMD ii. 4. ᾿ maa vu. 8. pnd) v. 7. ii Gia &. Ὁ; {1 x. 8. On Vet orb xii. 6. nba xii. 6. Ban. Ὑπὸ av. 10: γἹ. τ: ΤῊΣ ii. δ, mya vil. 5. ὩΣ) lie = 9251 viii. 4. D7 i. 8. WT. 4. I vi. 10. HOT x. 18. DNS xii. 4 YN iv. 1. nyt i. 16. MII xii. 11. DINT i. 6. PANT i. 18. viil, 12. 7 ban i. 2. ἜΝΙ 1. 16. 07 xii. 1. Pia 1. ὁ; wi 10% vin. 16. NIT ν. 18. ΠΥ ii. 92. sO99 vii. 1. son v. 13. ‘MEDI i. 16. Wirt iv. 13. INDEX. No v. 1. Nu. 24;-y. 18; vii. | 26. mi. 95 ἢ. 400 vi. 9. Joni. 4; vi. 6. ΠΡ. 17: mibdin x. 13. MID iii. 18. NDT v. 9. mien 1. 15. ἽΣ xi. 10. ANT ἢ. 24. MDT i. 16; v..6. 3170 iii. 3. Ὁ) ii. 5, 6. wou ν. 18. nipwin ii. 6. SYN xii. 8. SDE vi. 10. Ἱ | ah ees alg 8s iv. 8,410, 11s a, 4 2 16;' vin. 1, 25: | vin: 8, 10,15; 172 7 riba ἡ: | ; Mot iv. 17; ix. 2. | ‘N37 x. 1. mri. 10. mi ii. 2. "I ail. el a3} a, di. δ᾽ iii. 1. Fy ix. 17. ipl iv. 13. ΠῚ i. 5. rn IDM iii. δ. pan Tits pan iv. 5. 737 iv. 10. 337 xii. 5. TT, 20, Dan iv. 12. NOM viii. 12; ix. 18. NDINM ii. 26. noun ν. 12. VM 11. 25. pin x. 17. BAN ii. 25. NOM v. 5. pon x. 10. mpon i. 13, 16. pion W.. Be bn v. Los was pon ii. 10. Dn iv. 11. Ua xe delle TOD iv. θ Στ ἶνες NM i. 15. DYEN iv. 6. YPM iii. 1; viii. 6. WPM xu. 9. DDN vii. 26. Nan vii. 25. ΓΦ vii. 29. nivin iii. 7. Jn v. 16; xi. 8. DAMN xii. 5. a Wd ix. 2. an Meee sits loess LY LE Pie ied ee bay maid iv. 8. MSIND xii. 3. mam xii. 4. NDO ix. 2. 5 “DN? i. 10. WN’ ii. 20. weno? Kg. ἢ abs iG aa ae Wie 12: Maa.) LO: Hvar £2. Dy3 i. 8. NVA xi. 3. bya Vineet. sso) vil. 10. boy 1. 8 Jo τὶ 14. Ὁ <7 0. dela 18. iia 15; Wino? Vil. ΤΙ οι. ED. Wat ix. 2. itive 11; at” vii. 4. Vi ext. 9 INV iii. 14. mp2" vi. 4. _ INDEX. “252 xi. 6. aby | IVa bos ΡΝ ΧΙ. 9. τ v. 15; po! x 2. Ἴ9᾽ x. 18. (NI xii. 5. M3? vii. 9. Ma x, 4, pn3’ iv. 12. WY! ii. 6. DYY vi. 12. ΓΒ iii, 11. BY iv. 10. NY x. 5. apr xe 1. Dae 158 Dv ix. 12. INN iii, 14. ve 6: ΒΟΥ i 1. man Nie 6; NY vy. 14. nw? xii. 4. Ἴ xe, Ἴ ΥΠ 29: Ἵ)" xi ΤΠ" Sy i. 12. In’ vii. 2. N99 ii, 21. IPM iv. 12. tn’ i. 38. 2 ἽΝ x1. 6. iii ἜΝΘ iv. 17; v. 8; viii. Cm Wile vie "23 i. 10. “te χη. 6. ΣΙΞ ἵν. Ἐ ‘Dil. 23; ii. 14; iv. 14, 16; v. 5, 6; vi. 2,j1 Beye 20 vill, Gy 2 τ ἘΠ 1x, Aha, Saas ον Fila πὶ. -ἢ: ΝΞ viii. 8. ab9 | pe, Ἢ 55 ix. 18. nb ii. 14; vii. 18. ΟἿΣ ii. 26; iii. 5. DYD i. 18; vii. 3, 9. FD iv. 6. DDD ii. 4. Wav. 145 ixe12; x. ee ap a ἢ» MuWD x. 5. Wii. 21. Wwe 15 ήτο ν᾿ ΤῸ 3D xii. 10. Ὁ Gi. 3,11, 17; ii. 2; Des ὙΠ} σε, δ. 25 1.135 ii. 10; vii. 22, 25 vii. 29. pind iii. 18. pad ix. 8. iv ΠΣ 115. and ΠΝ. mind | i. Lo, mi viii. 15. pnd ix. 7;x.19;xi. 1. vind x. 11. Nw v.11. 1 ib oR - moe ii 1. nbd 1, 7. a5 x. 9: ab | Aske Vs Ds mbynd | ies ἜΣ ΠῚ Del. του vii. 14. ΡΣ hee Kop wh x. 11. nnd ii, 26. a) DareSs i. Ὁ; 0.10; melee 11" ΓΝ vi. ὃ. TAND v. 13. PUAN x. 14. JW vil. 15. “WN iii. 22. AND vill. 12. VID xii. 6. Sap iii, 11. rm) ii. 8. yu x. 20. Tie 1, θ᾽ 01: 8. md iv. 12. Swit ix. 17. INDEX. nip iii. 19. IND iii. 19. “BMD iv. 8. Ἔν. 9: IINDD i. 18; ἢ, 23. nNoe xi. 5. ἽΝ v. 5. ror | ix. 15. mise iv. 14. WIBbD iii. 14. 131 vi. 10. pmo iv. 1. m9 v. 11. 38 ἃ Iv. 15. MEDD ii. 3. MV 1. 15. DVD v. 1. OVD xii. 3. bys Vi de mee) See ἢ; My iti. 11; iv. 8; vii. iN ys ible Grea WY iii. 22. PVs ix. 7, NYP vii. 26. DNS vii. 26. I Vise ς, 12; TP Ὁ ΡΏ vii. 21, Mapa 11. 7. Mp ii. 14. MINT vi. 9. NYS xi. 9. DD vi. 11. DYDITD x. 6. JI ix. 11. NBD x. 4. VD vii. 26. Titi ii. 3. 329 x. 20. Syn xii. 9. nnbwin viii. 8. MY xii. 11. MAW vii. 2. DEW iii. 16; v.75 vill. Ὁ. 0 Ια ἘΠ MDiv. 2. npn’ v. 11. NM iii. 13. ) ND iL 1. VND xii. δ. p99) ix. 11. W729 iv. 12. “lata aye io 373 ii. 3. Oh3 iv. 14. nbn) vii. 11. pom) i. 7. bid χ, 8; 11: Mim iv. 6. DYDD) v. 18. “lp? vi. 2. MD) ii. 1. ‘OD? vil. 23. YD) x. 9. Y) x. 16. bp) vi. 8. WDD 11. 94. WHI iv. 8. AT) iii. 15. σις 6. Yow xii. 13. Hn) viii. 9. D N30 xii. 5. ΣΟ ii. 20. ΠῚ ii. 8. DID xii. 5. DYDD x. 7. PID iii. 11; xii. 13. DD vii. 6. mibno i. 17. bop i. 17. SIBD iii. 4. NBD xii. 12. y a2!) oer DY ii. 7. 729 v. 11. NP WN ἽΝ xii. ΠΣ ΤῸ iv. 2. “NY iii. 16. pbiy 1. 4. pdy iii, 11. Aly x. 20. 1Y viii. 1. μ- by i. 6,18,16; iii, 17; vill. 25 xii. 6, 7,14. by ii, 17. my ix. 14. yoy iii, 14. Ἵν x. 4. poy v. 7. INDEX. MAD OY iii. 18. by χα. DY 1.11; 8.16; vill. TY ii. 9. Ny i. 4. ΠΝ 1. 8; ii. 18, Spy ii. 18. May v. 15. misy i. 18. poy i. 13. pinbyy x. 18. “PY ili. 2. DD? x. 19. “WY iv. 8. Dey x. 6. γῶν Vs Ὁ ΜΠ te Dpwy iv. 1. my vii. 19. WY itis Dee vin. δ: eh? ec er, 5 Visi, if. Mai, 12: SB vec 1 γα 2) gms hes ‘MND ἢ, 11. ΘᾺ vi. 6. ΘΝ vii. 22, DDT ii. 5. WD viii. 1. ΝῊ ix. 12. pond viii. 11. ΕῚ INN ii. 7. DY iii. 16. V by vi. 125 vii. 12. ΠΡῚΝ 11. 6. HDS i. 6. DEY ix. 12. P MAP vi. ὃ. Dap viii. 10. Ὁ viii. 10. nap x. 10. nomi. 1. Di ἵν. LO: map ix. 14. bp vii. 91. bpp x. 10. ANP iv. 4. ASP v. 5. YP Se ap ix. 18. ΞΡ 1Vo ΤῸ yinp ili. 7. - ΝΣ 1. 14. MINT ἢν 1; ix. 9. WN 11. 145 iii. 11. Hw Ti. 11. MW vii. 8. 25 Vie a py 18: mn ii. 21. mis v. 10. by iv. 17. m9 i. G; iii. 19; vil. 8; x 43 5} ΡΞ mp xe. Ε vi ping vii. 24. "1. 135 ys O45 eel, Sls my v. 12; vu. 15. my xii. 11. ΓΔ . 14. Wy ie .22. N15 111. 3. PUA. As TP? ili. 4. Δ) τν. 14. ye ili. 16. Dye viii. 10. Ψ δ᾽ 1. 8,17;.11.18,94;} vil. 14. Wii, 22 (marg. read;); ii. 10. Cin ix. 10. PNY ν. 18. oY 1. 6. Mya viii. 2. Maw iv. 2. Day i. 7. may v. 5. yay v. 11. may ii. 8. FIND i. 5. pry xi. 4. INDEX. pinwy ii. 2. ΓΛ ΤΙ xi. 10. YY vii. 5. IDY ii. 23. mobs i. 17. 12 iv. 9. now xi. 1. pow ii. 19. ον’ viii. 4. roy vil. 19. Dw 1. 5, 7. DY vi. 4; vii. 1. mp ii. 10. mma ii. 1, 2, 10, 26; Vide ἜΣ Ais a4 Wale ak. my i> ag NY ii. 17. WY iv. 8. D's vi. 8. mw viii. 16. ΓΕ ii. 7. Gay xii. 4. ποῦ x. 18. ninby x. 12. “py Mile MY ii. 6. rine ii. 8. Dw ii. 8. YNA vii. 1. Gaon ν. 1. NIDA ν. 9. sydan x. 12. "ni. 13. nnn vii. 12. nbn x. 13. YI x. 15. ΠΝ vu. 18. YM vii. 19. miawM ii. 8. ἌΡΣΗΝ pas SHyn vil. 3. Ginn ix. 12. MIDM iii. 7. MDA xii. 5. pm i. 15. {VW xu. 6. ‘ANN ii. 3. YaYN i. 8. Savin xii. 6. DSW vil. 16. nh ii. 26. DONNA vii. 16. Monn v. 7. jan v. 5. | ete i 2 ἢ ἨΔ ων ΩΣ δ ἐπ ὍΣ i ἣ ἐπ ὁ se ac: ᾿ [Ὁ & tI HH} J Θ PRINTED ΤΙΝ U.S.A. Ἐε γάλαν Ἂ wi 2 nar il Ec a 5