PAUL HAUPT

•-•-•¦¦• ''-¦¦'¦:-'-¦¦" '¦- ¦'¦'-¦- "¦ ¦ '  ."_: 

905 K

•YALE-Wffl^IMinnr' • jLniaiaaisrar •

FROM THE LIBRARY
OF
JOHN PUNNETT PETERS
YALE 1873
r,  ma 

This book was digitized by Microsoft Corporation in
cooperation with Yale University Library, 2008. You
may not reproduce this digitized copy ofthe book for
any purpose other than for scholarship, research,
educational, or, in limited quantity, personal use. You
may not distribute or provide access to this digitized copy
(or modified or partial versions of it) for commercial purposes.

Zfyt Q&ooft of &cck*i<x&tt6
HAUPT

COPYRIGHT
IN THE UNITED STATES OF AMERICA
1905 BY
PAUL HAUPT

'Ll-- . L_T-ipA{ sk ¦ 0,T". Ecclesia^tes,

THE BOOK

OF
<Bccim<x&te8

A NEW METRICAL TRANSLATION

With an Introduction and Explanatory Notes

PAUL HAUPT, LL.D.
W. W. Spence Professor of the Semitic Languages
in the Johns Hopkins University
Baltimore, Md.

mm

THE JOHNS HOPKINS PRESS
1905

Copyright

PRINTED BY

Z-H ifrufcenwaffc Company
BALTIMORE, MD., <j. S. a.

[Reprinted from the American Journal of Philology, No. 102 ]

<\ <di

TO
%ot<\u %owavo Jiirneee
AS A SMALL TOKEN
OF GRATEFUL APPRECIATION AND REGARD

<£cc&0ta0&0

The Book of Ecclesiastes * is unparalleled in the whole
range of Biblical Literature. Ernest Renan spoke of it as
the only charming book that was ever written by a Jew.
Heinrich Heine called it the Canticles of Skepticism, while
Franz Delitzsch thought it was entitled to the name of the
Canticles of the Fear of God. From the earliest times down
to the present age Ecclesiastes has attracted the attention of
thinkers. It was a favorite book of Frederick the Great, who
referred to it as a Mirror of Princes. But Biblical students
of all ages have experienced some difficulties about this
remarkable production. Some in the Jewish Church denied
the inspired character of the work, until the synod of Jabneh
(90 A. D.) decided in favor of the canonicity of the Book.
The genuine portions of Ecclesiastes are out of place in the
Canon. Their author is not a theologian, but a man of the
world, probably a physician, with keen observation, penetrating
insight, and vast experience.2
I believe that the genuine portions of Ecclesiastes were
written by a prominent Sadducean physician in Jerusalem,
who was born at the beginning of the reign of Antiochus
Epiphanes (175-164) and died in the first decade of the
reign of Alexander Jannseus (104-78 B.C.).3 Ecclesiastes
may have been a son of David, just as Jesus and Hillel 4

• 3«(ro6uc«on
were sons of David; he may even have been a king in
Jerusalem, if we take king to mean head of a school* The
term king is used in this way in the Talmud (Gitt. 62 aj
Ber. 64 s). The Book was probably published after the
death of the author, who may have worked on it for more
than forty years. Nietzsche would have called it eins der
erlebtesten Bucher. The three or four interpolations s suggesting
that this pessimistic poem was a work of the wise king of
Israel, Solomon ben^David (about 950 b. c.) may be due to
the friends of the author, who edited the book.6 On the
other hand, there are a great many Pharisaic interpolations
directly opposing the Epicurean7 teaching set forth in the
poem. The genuine portions of Ecclesiastes are Sadducean
and Epicurean ; Stoic doctrines are found almost exclusively
in the Pharisaic interpolations.8
Ecclesiastes must have been a Sadducee; for he doubts
the immortality of the soul and the resurrection of the body
(3, 21). He must have been a physician; otherwise he could
not have given the enumeration of the symptoms of senile
decay in the beautiful allegorical description at the end of
the Book. He must have been born under the reign of
Antiochus Epiphanes (175—164); for in 4, 13-16 he says
that he saw the general enthusiasm for the poor but wise
youth (i. e., Alexander Balas) who succeeded (150 B.C.) to
the throne of the old and foolish king (/. e., Antiochus
Epiphanes).9 Ecclesiastes also states, at the end of c. 9, that
he saw the successful defense of the small place (Bethsura)
against the great king (Antiochus Eupator, 163 B. c.).TO
Schopenhauer11 says that no one can fully appreciate
Ecclesiastes until he is seventy, and we may safely assume
that Ecclesiastes had reached the age of three score years
and ten when he finished his work. If we suppose that
he was born in the first year of the reign of Antiochus
Epiphanes, he would have been eight years old at the
beginning of the Maccabean rising in 167 b. c, and twelve
at the time ofthe siege of Bethsura in 163 b. c.10 If he was
in Bethsura with his family during the siege, it would not

• 3n<tro6uctton •«&&***— 3
be surprising that this event made a strong impression on
him. At the time of the nuptials of Alexander Balas in
150,9 he would have been 25, or 22 at the beginning (153)
and 30 at the end (145) of Alexander's meteoric career.
He may have completed his Book at the age of 75, in
IOO B. c, but he may not have published it during his
lifetime, and his friends and disciples, who desired to make
known this remarkable legacy, may have deemed it imprudent
to publish it under the name of its author; therefore they
tried to make it appear to be a work of King Solomon,6
especially as several passages might have been referred to
the king then reigning, viz., Alexander Jannaeus (104-78
B. c.).12 The pessimistic poem may have caused such a
sensation that it was impossible to suppress it. The Pharisaic
authorities therefore decided to save the attractive book for
the Congregation but to pour some water into the author's
strong wine.13 This official recension, which was not castrated
but figleaved, may have been prompted by the apocryphal
book known as the Wisdom of Solomon,14 which was composed
at Alexandria about 50 b. c. The Wisdom of Solomon (cf.
especially c. a) is directed against Ecclesiastes, and the
Pharisaic authorities may have deemed it necessary to clear
Jerusalem of the suspicion of Epicureanism.7 They may
have been afraid that the Egyptian Jews might eventually
abandon their annual pilgrimages to Jerusalem, preferring
to worship at the Temple founded at Leontopolis by Onias
IV. about 160 B.C.15 This Jewish Temple in Egypt existed
until 73 A. d., when it was closed by the Romans after the
destruction of Jerusalem.
The confusion of the traditional text of Ecclesiastes may
be partly accidental, partly intentional.16 The original manu
script may have been left by the author without a final
revision ; he may have left a number of parallels and variants I?
without indicating his final preference. This confusion was
increased by the editorial changes introduced by the friends
of the author, who published the work after his death.6
It was further increased by the polemical interpolations of

3nfrobucfton
the orthodox Pharisaic editors, who finally admitted the
Book into the Canon of the Sacred Scriptures in 90 a. d.
Several of the most objectionable statements are less offensive
if preceded18 or followed19 by orthodox glosses and scattered
through less questionable sections; but combined in their
proper order they would have been intolerable.20 For the
same reason some of the love-songs in the so-called Song
of Solomon seem to have been cut up and dislocated, because
in their original order certain erotic allusions would have
been too plain and would not have lent themselves to any
allegorical interpretation for the purpose of edification.21
A dislocated and bandaged arm has no force.22
We have, of course, no mathematical evidence, and I do
not claim to have been present when the editorial changes
were made, but my theory explains all the features of this
remarkable Book. I came to my conclusions fourteen years
ago, after having interpreted the Book in the Old Testament
Seminary of the Johns Hopkins University for three years
(1888-1891), and when I examined my notes again last
winter23 I found hardly anything requiring modification;
in fact, I rediscovered several things which I had found
in 1890. My views concerning the Old Testament have
undergone considerable modifications during the past fifteen
years, ever since I took up the idea of publishing a new
edition of the Bible; but with regard to Ecclesiastes my
first impression has remained the same in all essential points,
although my notes of 1890 had become so unfamiliar to
me that I regarded them just as objectively as though they
had been compiled by somebody else. Certainly, nothing
that has appeared during the past fourteen years, neither
the commentary of Wildeboer24 nor the translations of
Riietschi25 and Siegfried,26 have induced me to deviate from
my original opinion. The arrangement of the text is practi
cally the same which I made in 1890, a specimen of which
was published in the Johns Hopkins University Circulars
for June, 1891,27 and reprinted in the Oriental Studies2 (Boston,
1894).28

—^&s&m- 3n(robuction -s®H£w-« — 5
I have often stated that I adhere to the maxim that the
probably right is preferable to the undoubtedly wrong.29
Instead of prolonging my theoretical discussion of the origin
of the Book of Ecclesiastes it will be better to let the great
Old Testament pessimist speak for himself. The rhythm of
my new English translation has been much improved by the
kind assistance of the distinguished co-editor of the Poly
chrome Bible, Horace Howard Furness. The metrical ques
tions 3° will be discussed in an article on the form of the Book
of Ecclesiastes, which will be published in the fifth volume of
the Johns Hopkins Contributions to Assyriology and Com
parative Semitic Grammar (Beitrdge zur Assyriologie und semi-
tischen Sprachwissenschaff) edited by Friedrich Delitzsch and
Paul Haupt. This will include my critical edition of the
Hebrew text which has been in type since July, 1904.
Qtotte.
(1) See below, note 1 on section I (p. 34).
(2) See my lecture on the Book of Ecclesiastes in Oriental Studies
(Boston, Ginn & Co., 1894) pp. 242-278; cf. Siegfried's review in the
Theologische Literatur- Zeitung , Sept. 28, 1895. Winckler, in his review
of Siegfried's commentary on Ecclesiastes, in the Orientalistische
Literatur- Zeitung, 1, 313-316 (Oct., 1898) and in his paper Zeit und
Verfasser des Koheleth in his Altorientalische Forschungen, part 10
(Leipzig, 1898) does not seem to have been aware of the fact that
Siegfried's view of the composite character of Ecclesiastes was based
on my lecture published in 1894. Cf. below, nn. 26. 28.
(3) According to Winckler, op. cit, part 10, p. 153, the author of
Ecclesiastes was the Hellenizing high-priest Alcimus (1 Mace. 7, 9) who
died in 160 b. c. (1 Mace. 9, 56). But this hypothesis {cf. Cheyne-
Black's EB 1164 and Matthes' paper cited below) is just as untenable
as Winckler's conjectures and interpretations, op. cit., part 4 (Leipzig,
1896) pp. 351-355, or his remarks on the Book of Ruth, op. cit., part
16 (Leipzig, 1901) pp. 65-78, and his remarks on Canticles, op. cit.,
part 18, pp. 236-242. Contrast my metrical version of the Book of
Canticles (Chicago, 1902) reprinted from Hebraica, 18, 193-245; igt
1-32. J. C. Matthes, of Amsterdam, in his paper Die Abfassungszeit
des Predigers in the Vienna Biblische Vierteljahrsschrift (1904) believes
that the genuine portions of Ecclesiastes were written about 150 b. c,
and that the glosses were added before the end of the second century b. c.
(4) The Davidic descent of Hillel is not certain; see E. Schiirer,
Geschichte des jiidischen Volkes im. Zeitalter Jesu Christi, vol. 2 (Leipzig,
1898) p. 360, n. 29.

6 -^-Hs&esse- (Jlofe* on 3»»rrooucKon *%&&»** —
(5) Eccl. I, I. 12. 16b; cf. 2, I2b (= I, a; VI, u. e ¦ VII, p).
(6) They may have transposed sections VI and VII to the beginning
of the Book in order to emphasize the passages which might be referred
to Solomon. (7) Like Epicurus (341-270 b. c.) Ecclesiastes commends com
panionship (4, 9) and cheerfulness (9, 7) but also contentment (6, 9)
and moderation in sensual pleasures, to avoid painful consequences
(iij 10). He warns against wrongdoing, since it entails punishment
(7. J7; 5> 6). He does not deny (5, 2) the existence of God but he
disbelieves a moral order of the universe ; divine influence on this world,
where there is so much imperfection and evil, seems to him impossible
(see especially section II). In the same way he doubts the immortality
of the soul (3, 21); death ends all consciousness (9, 10). He by no
means commends nothing but eating, and drinking, and pleasure (8, 15 ;
2, 24; 5, 18; cf. 3, 12); he also preaches the gospel of work (3, 22;
9, 10). Cf. below, n. 4 on III ; n. 9 on VIII.
Ecclesiastes' Epicurean Ceterum censeo that nought is good for man
but eating, and drinking, and pleasure (8, 15; 2, 24; 5, 18; cf. 3, 12) is
condemned by Jesus (Luke 12, 20) in a section which contains several
allusions to the Book of Ecclesiastes {cf Luke 12, 18 and Eccl. 2, 4;
Luke 12, 20b and Eccl. 2, 18b, and above all, Luke 12, 27 = Matt. 6, 29
{Solomon in all his glory). Note also vv. 29. 30. M?) persapl^eod-e (Luke
12, 29) means : Do not be at sea {cf Thuc. 8, 16) i. e., in a state of
uncertainty, do not go astray {cf. Pol. 5, 70, 10). The Peshita renders :
Let not your mind stray in these things ( wS-ld nifhi ri'ydnkhdn b'i-hdl&n).
In the Talmud, Epikuros means ' freethinker ; ' it is there a synonym
ofthe earlier term Sadducee ' righteous,' which seems to be a euphemism
for 'unrighteous;' cf. nn. 31-34 to my paper on Ps. 1, in Hebraica, 19,
139 and below, n. 1 on II.
(8) Cf. e. g. below, n. 23 on VI.
(9) See below, n. 9 on III. Winckler {cf. above, n. 2) is right in
identifying the old and foolish king with Antiochus Epiphanes, but the
poor and wise youth is according to Winckler not Alexander Balas, but
Demetrius I. Contrast below, n. 13 on III.
(10) See below, n. 6 on VI. (11) See below, n. 43 on VIII.
(12) For instance, 4, 14; 10, 16; 3, 16. BUh-hassdrim, the house of
outcasts (4, 14) is generally considered to be equivalent to bith-hd' dsurim,
the house of prisoners, and this interpretation may have been common
soon after the publication of the Book. Alexander Jannaeus had been
shut up in prison by his elder brother and predecessor Aristobulus
( 104/3 B. c. ), the first Hasmonean King of the Jews, whose coronation
is glorified in Ps. 2 ; see n. 22 to my paper in ZDMG 58, 629, cited
below, at the end of n. 27. Neither Baumann (ZDMG 58, 587-595) nor
Sievers (ZDMG 58, 864-866) have paid any attention to my remarks on
Ps. 2 in Hebraica, 19, 134 — 146 and Johns Hopkins University Circulars,
No. 163, p. 56, n. 17 {cf ibid., p. 90). Aristobulus' widow, Queen
Salma Alexandra, was 37 years old when she married his step-brother
Alexander Jannaeus, and he was 24. Alexander Jannseus was also said

— *+*s#ess&- (Kotos on 3«<*ooucfion <mm>*" — 7
to be the son of a captive woman and therefore unfit for assuming
priestly functions ; cf. Joseph., Ant., iii, 12, 2; xiii, 10, 5; 13, 5.
(13) Cf. Georg Hoffmann, Hiob (Kiel, 1891) p. 25.
(14) Some of the orthodox glosses are derived from the Book of
Ecclesiasticus ; contrast Noldeke, ZAT 20, 91.
(15) Cf. Schiirer's work, cited above, n. 4, vol. 3, pp. 97-100.
(16) Bickell, Der Prediger uber den Werth des Daseins (Innsbruck,
1884) endeavored to show that the confusion was due to the mistake
of a binder who misplaced the quires of the manuscript ; but this view
is untenable. (17) Cf. I, (5. V- (18) Cf. II, i»; IV, e; VIII, n.
(19) Cf. II, B; V, 0; VII, m. W; VIII, r. x. <*> (v. 13).
(20) For instance, 10, ib (II, vii); 11, 8b (VIII, xvi).
(21) See my Book of Canticles (cited above, n. 3) p. 19.
(22) Explanatory scribal expansions, so common in other Books ot
the Old Testament, are comparatively rare in Ecclesiastes ; cf. e. g. II,
y-C ; HI, e. J. X 0. tt- IV, a-y. c—t. aa-yy- V, f . v. f. u. tt ¦ VI, r. k. it.
ee. 7pi. aA. pp. 00 • VII, a, S-r;. p. u. J j. 00 ; VIII, /3-f. #-k. /*. v. o. 7r. BB-68.
##. Nor are there many illustrative quotations (see my remarks, ZDMG
58, 626); Cf. Ill, 0. *. rr; IV, f.V.y. p. to; VI, <j>; VIII, «u (v. Ii).
(23) I interpreted the Book again during the session 1903/4, also
during the session 1894/5.
(24) In Marti's Hand-Commentar, part 17 (Freiburg i. B., 1898).
(25) In Kautzsch, Die Heilige Schriftdes Alten Testaments (Freiburg
i. B., 1894).
( 26 ) In No wack' s Handkommentar zum Alten Testament { Gottingen,
1898); cf. above, n. 2. Siegfried asked me (March 30, 1897) to place
my reconstruction of the text at his disposal, but I declined his request.
His commentary showed that he had misunderstood the oral explanations
which I had given him on various occasions.
(27) The translation is there printed in lines, just as Samuel Cox
printed his translation of Ecclesiastes in lines, in the Expositor's Bible
(London, 1890) pp. 69-110 ; but Cox's stichic arrangement is as un
satisfactory as Sievers' metrical analysis of the first two chapters in his
Studien zur hebraischen Metrik, part 2 (Leipzig, 1901) pp. 563-567.
According to Zapletal, Die Metrik des Buches Kohelet (Freiburg, Switzer
land, 1904) the entire Book of Ecclesiastes, which was written in the
third century B.C., is metrical, even the Epilogue; but there is no
strophic division; see op. cit, pp. 6. 10. 13. Zapletal's pamphlet ap
peared after the publication of my metrical reconstruction of Ecclesiastes
in Koheleth oder Weltschmerz in der Bibel (Leipzig, 1905 ; I finished
the final revision of the proofs on Sept. 15, 1904, and received the first
copies of the book in Baltimore on Oct. 24, 1904) but Zapletal's prefatory
note informs us that the discovery that the Book of Ecclesiastes is
metrical was made by him during the session 1903/4. He was therefore
in no way influenced by my metrical version of Ecclesiastes which I
read at the general meeting of the Second International Congress on
the History of Religions at Basle, on Sept. 1, 1904, nor by my metrical

8 — »°§«!§*83s- (Jtofea on 3nfroouctfon -m*&M*r-
reconstruction of the Hebrew text which I exhibited in the Semitic
Section of that Congress, although Zapletal attended the Congress and
read a paper on Ecclesiastes' belief in the immortality of the soul at
one of the meetings of the Semitic Section. This coincidence is evidently
an interesting case of sympathy, unless Zapletal exercised some telepathic
influence on me, so that I was able to anticipate his discoveries before
he published them. I have alluded to some similar psychic phenomena
in n. 36 to my paper The Prototype of the Magnificat in the Journal of
the German Oriental Society (ZDMG 58, 630).
(28) I stated e. g. in n. 5 to my lecture on Ecclesiastes, published in ,
1894, that the passages 2, 24b-26 (misprinted 24b. 26); 3, 13. 14b. 17;
S, 6b. 8. 18; 6, 6; 7, 13. 14. [18b]. 20. 26b-29 (misprinted 26b. 29); 8, 11-
I3> 9. 3> &c. consisted of subsequent additions. Ibid., n. 15 I pointed
out that 4, 6 must be combined with 4, 4 (misprinted 7); S, 9-1 1; 6, 7-9 ;
and that 4, 5 as well as 10, 18 (misprinted 8). 15 are glosses to 4, 6 (see
now section V). At the end of that note I called attention to the fact
that Eccl. 7, 11. 12 must be combined with 7, 19; 8, I; 9, 17s; 10, 2. 3. 12.
13, and that 10, 19b (misprinted 20b) is a gloss to 7, 12 (see now VI, o).
I added: "10, ib belongs to 7, 16 {cf 8, 14. 10; 7, 15-18; 9, 11. 12;
8, 11-13 is a theological gloss to 8, 14, &c. ) while 10, ia must be com
bined with 9, 18b" (see now II and VI, 0). In n. 45 I stated that 2, n-
23 should be arranged in the following order: 11. 12b. 19. 18. 20-23.
I2a. 13-17. 24-26, and that the last five words of v. 12 and vv. 16b. i8b were
glosses (see now VI and VII).
(29) See my paper on David's Dirge in the Johns Hopkins University
Circulars, June, 1903, p. 55".
(30) The genuine portions of Ecclesiastes, which may be arranged
in eight sections, comprise 195 pairs of hemistichs with 3 + 3 beats,
grouped either in couplets (Sections I, V, VIII) or in triplets (Sections
II, III, IV, VI, VII). Pairs of hemistichs with 2+2 beats occur only in
the interpolations {cf IV, f, 8, 2 ff. and VI, a. y. 17), and in one illustrative
quotation {cf above, n. 22) VI, <j> we find 3 + 2 beats. The final section
of the Book must be divided into two halves, just as I did in my lecture
on Ecclesiastes published in 1894 (see above, n. 2). Each of these two
halves consists of 3 and 5 couplets, respectively. Also section III must be
divided into two halves, and each half consists of two stanzas, each stanza
comprising two triplets. The opening section, on the other hand, consists
of three stanzas, each stanza comprising four couplets. Cf. my strophic
reconstruction of Moses' Song of Triumph {Hebraica, 20, 155) and the
Song of Hannah (ZDMG 58, 620). In the older poetical books of the Old
Testament the end of a line generally coincides with the end of a clause,
but in Ecclesiastes we find a number of cas.es in which the end of a clause
forms the beginning of the following line or hemistich. In modern
poetry, as well as in Greek and Roman poems, this is, of course, quite
common ; but in Hebrew poetry it is comparatively rare. In the opening
pair of hemistichs for instance (1, 2) we find 3x2 (or 4 + 2) beats instead
ofthe regular 3 + 3 beats ; in the same way we have in the second double-
hemistich of section II (9,2)3x2 beats instead of 3 + 3 beats, unless we

prefer to call this a transposition of the cesura; cf. 3, i; 8, 15; 5, i;
2, 3, 4; 9, 10. 13. 14b; 12, 5 (and the glosses 11, 7; 7, 14. 24; 1, 13; 8, 1);
also Ps. 45, 4 (see note 9 on section III). Cf. n. 6 to my paper The Poetic
Form of Psalm 23 in Hebraica (April, 1905).
To Chapters and Verses of the Authorized Version
with Corresponding Sections, Stanzas, and Glosses
in the Present Translation.
The numerals in the first column of the subjoined table indicate chapters
and verses of the traditional text of the Book of Ecclesiastes in the
Authorized Version (AV). The last verse of c. 4 in the Hebrew text
(LXX, Vulgate, and Luther's Bible) appears in AV as the first verse
of c. 5. The last verse of c. 6 is counted in LXX, Vulgate, and Luther's
Bible as the first verse of c. 7. Full-faced numerals (1, 2, &c.) refer to
the chapters, ordinary numerals (1, 2, &c. ) indicate verses ; a and b denote
first or second halves of a verse ; an additional a or 0 means first part or
second part of a half-verse; e. g. 9, iba = first part of second half {i. e.,
third quarter) of the first verse of chapter 9.
The larger Roman numerals (I- VIII) in the second column refer to
the eight sections of the present version, while the smaller Roman
numerals (i-xvi) indicate the numbers of the stanzas. An additional
Arabic numeral (1, 2, 3) after the number of the stanzas refers to the
hemistichal pairs of a stanza; e.g. VI, vii, 2a = Section VI, stanza vii,
first hemistich of the second hemistichal pair. The second hemistichs
of hemistichal pairs are printed in separate lines, indented, (except
lines with 2 + 2 or 3 + 2 beats; see above, n. 30). The Greek letters after
the larger Roman numerals, a, B. &c. refer to the glosses in the several
sections. All smaller Roman numerals (i-xvi) indicate genuine portions
of Ecclesiastes, while the Greek letters indicate secondary additions and
interpolations. Apart from the ten glosses VII, aa — kk. and the gloss
VIII, aw, doubled Greek letters refer to tertiary glosses.

3no«x •

I, I

: I, a

6, 1. 2

: V, viii. ix

9, lb<*

VIII, aa

2-8

i-v

3

: IV, vii

/»

1

9

7/

4

: v

2

II, i

IO. II

vii. viii

5

: vii

3

P

12. 13

VI, a

6

: X

4-6

VIII, 7

I4-I8

i. ii

7

v.P

7-10

i-iii

8a

: VI, V

11. 12

II, ii. iii

2, I-II

: VII, i-vi

8b

V, £

13- 14

VI, vi

I2a

: VI, iii

9

: ii

i5a

vii, 1

I2b

VII, vii

10

I,vi

15"

3

13-17

VI, iii-v

II

III, iv

l6a :

2a

18

VII, vi

I2a

' VII, y

16b. 17

T

I9-24a

vii-ix

I2b

0

i8a

vii, 2b

24b-26

m

7, I. 2a

¦ III, v

18b

t 2

3. 1-8

: I, ix-xii

2b-4

*

10, ia

I

9 10

6 '

5

V

lb

II, vii, 3

VI, a

6

K

2-3

VI, 0

11

V

7

IV, f

4

: IV, f

12. 13
14

VII, *»

8-10

III, vi

5-7

i

VI, y

11. 12

VI, 0

8-ioa

VIII, vi. vii

i5a
i5b16

1,1
IV, e ii

13- 14

y

IOb

: VI, kk

i5-i8a

II, vi. vii

11

VIII, vii

1 8b

VIII, CC

12. 13

: VI, 0

17 18-22

£

19

VI, p

i4a

III, PP

ii-iv

20

11, V

14b

IV, P

21. 22
IV, f
15
V,y
23. 24
VI, 7
16. 17
III, f
4. i-3
v. vi
V, i
25
*
18
V,y
4
26-28 :
VIII, «
19a
III, rr
5
y
29
VI, y
19b
vi,™
6 :
ii
20
IV, f
7.8
vi. vii
8, 1
0
9-12
¦a
2-6
IV, f
", i-3
VIII, iv. v
13-16 :
III, vii. viii
7
VIII, A
4
viii
8
f
5
f
5, 1-2
i. ii
9a :
VI, a
6
viii
'3 :
P
9b :
IV, i
7. 8b*
IV, ^
4-6 •
iii. iv
10 :
II, v
8b?
VIII, xvi, 2b
r :
P
11-13
*
9. I0a
ix
7b
6
14 :
iv
IOb
xi
8.9
IV, f
15
VII, x
10-12 ¦
V, iii-v
i6a
VI, v
12, i-5a :
x-xiv
13- 14
X
16b :
VII, cM
5b
xvi
15. 16 :
P
17
VI, ?/
6
xv
17 :
VII, yy
7
X
l8a :
V, xi
9, iaa
P
8
xvi
l8b-2Q :
n
P :
II, ^
9-14
UCJ
-—**&&*¦ tecdteiaette -s^ge**.—

i, 2 "O vanity of vanities !** vanity i
of vanities !2 All is vanity !
3 What profit has man of 'his toil
wherewith he toils under the sun ?*
4 Generations are going and coming, ii
while the earth is abiding for ever.
5 The sun is rising and' setting,
rushing3 (back) to his place cto rise there.
6 The wind, it blows to the south, iii
and the wind, it veers to the north,
For ever veering, veering,
again to resume its veerings.
7 The streams all run to the sea, iv
and yet is the sea never full,
Although to their destination
the streams are running alway.4

8 All things are ceaselessly active; s v
no man can enumerate all,
Nor can all be seen by the eye,
nor all be heard by the ear.6
6, iob But nothing can ever contend vi
with what is stronger than it.7

(«) i, i The sayings of Ecclesiastes1 (who was) a son of David (and)
King18 in Jerusalem
(/3) 2 said Ecclesiastes , {y) 3 all
('') 3, 9 What profit has he who works (e) 1, 5 the sun is
of that whereon he toils ? in ]le

6, ioa What has happened existed 8 aforetime;
what a man will be, is (fore)known.'
i, io Is there aught whereof we may say, vii
lo, this is a thing that is new,
It was (known) in those ages aforetime
that passed before we were born.?
n Whatever is past is forgotten,10 viii
and so will it be in the future;
It will not be remembered by those
who happen to live in the future.

3, i All lasts but a while," and transient12 ix
is everything under the sky:
2 Transient are births and deaths,13
transient are planting, uprooting."
3 Transient are slaying and healing, • x
transient are razing and building,
7a Transient are rending and sewing,
5a transient are scattering' and gathering.'
6b Transient are keeping and scattering,'4 xi
6a transient are seeking15 and leaving,16
5b Transient are affection,17 aversion,"
8a transient are love and hatred.
8b Transient are warfare and peace, xii
4a transient are weeping and laughter,
4b Transient are wailing and triumph/8
7b transient are silence and speaking!

{n) i, 9 What has happened,50 will happen (again);
what was done,21 (again) will be done.**
3, i5a What has happened, /»(» will happen (again);
what is to hap, happened aforetime.22
(#) 2 what is planted (() 5a stones (k) 5b from affection

(**) i, 9 Nought new is there under the sun. (w) 3, 15 aforetime

^•ws#ss&- &cdtei<xette -5»&sm-=— 13
II.
9, 2 Precisely as all things are [transient], i
so the same fate happens to all :
The righteous, the wicked ; ! the good,
[the sinful];" the pure, the impure;
Who offers, and who offers not;
who swears, and who fears (all) swearing/
n Oft2 under the sun have I seen ii
that the race is not to the swift,
Nor (does) the battle (bechance) to the strong,
Nor (does) bread (befall) to the wise;
Nor to the intelligent, riches;
nor favor to men of knowledge.
On time and chance hang all things, iii
12 ' yet his own time no man knows :
Like fishes enmeshed in a 'net,
or birds ensnared in a springe,
So the sons of men are entrapped
at the time when evil 'befalls them.
8, 14 A vanity3 rdone on this earth is iv
that righteous1 are found whose estate
Is the same4 as though they were wicked;''
and wicked1 there are whose estate

(a) 9> 2 good as well as sinful

(P) 3 This is an evil, that, no matter what is done under the sun, the
same fate happens to all; yet the mind of the sons of men
is full of evil,*" and afterward [they go down] to the dead.
(y) 12 for (d) evil (<0 suddenly (C) 8, 14 which is
{n) 7, 20 There is no one righteous on earth,
who practices good and sins not.

tKK) 9, 3 ancI madness is in their minds during their lives

i4 — »**3|esSi- &ectt*ia.stte 4m&*+<^-
8, Is the same as though they were righteous ;
this also, methought, is vanity."
io And thus have I noticed the wicked1 v
interred and entering [into peace],5
Excluding from sanctified ground6
those who had (always) done right;1
In the city6 they were forgotten ;
this also, [methought,] is vanity.3
7, 15 'A good man may perish, though righteous ; 7 vi
a bad one may live long, though wicked.8
16 Be therefore not over-righteous,
neither show thyself over- wise ; z
17 Be thou not over-wicked,
neither be thou a fool.1
Why wilt thou ruin thyself vii
and die before thy time?
i8a Well is it to hold on to this,
and not to withdraw from that.
10, ib More precious than wisdom1 and honor9
[at times]10 is somewhat of folly.1

(#) 8, 11 Since judgment does not (always) follow
with speed, on deeds that are evil,
The mind of the sons of men
is full " in their hearts 12 to do evil.
12 But *¦*¦ if a sinner sin hundreds of times,
and lengthen the days of his life,
Yet am I (fully) assured,
it is well with those who fear God.'Ve
13 And it will not be well with the wicked,
and he will not lengthen his days,""
Who bears no fear in his heart,
of God, (nor keeps His commandments).
(1) 7, 15 All this have I seen in the days of my vanity 14

(/tt) 8, 12 since
{pp) who fear Him 9, iaJ3 because the righteous and the wise ¦ and their
works are in the hand of God
("") J3 hke a shadow16

[ — **e#esjf(. Bccteeiaette -s@s#sm-« —
III.
5, i Take heed to thy feet z whenever
thou goest to the house of God ;
To draw nigh to listen [to homilies]2
is better than fools giving sacrifices ; 3
For they never know [what they do,
and never cease] to do evil.
2 Be not rash with thy mouth,
and in thy mind be not hasty
To utter a word before God;
" let the words (of) thy (mouth) be few ! '
For God, He is in Heaven,4
and thou art (here) upon earth.

'5

4 Whenever thou makest a vow,7 iii
put thou not off its fulfilment ; *
For no one takes pleasure in fools.
Whatever thou vowest, fulfil !
5 Far better it is not to vow
than vow and not to fulfil.
6 Let not thy mouth bring on" guilt iv
and then say/ It is but an error;
Lest 'anger be roused at thy statement,
and the work of thy hands be distrained.5
n "Too much talking multiplies vanities, —
thereof what profit has man ?

(a) 5, 2 therefore
(B) 3 For as dreams come from much occupation,
so statements of fools from much talking.pp
7a In many a dream there are vanities,
and (to) vanities (leads) much talking.
(y) 4 to God (d) 7b for fear God (e) 6 thy person
(C) 6 before the messenger (ofthe Temple) {>;) God's (#) 6, 11 for

(pp) IO, I4a a fool talks much

i6 -^»-§«#e@3e- BcchetAetttf -3@»s=»e-»
7, t Far better than flavor is favor,6 v
and the day of death than of birth,
2a And to enter a house of mourning'
than enter a house, of feasting,
5 To hear the rebuke of a wiseman
than list to the song of fools.'
8 Better is ending than starting, vi
than haughtiness better is patience.7
9 Be not hasty in spirit to worry;
this * abides in the bosom of fools.
io 'How comes it,' ask not, 'that the past*
was better far than the present ? ' "

4, 13 A youth, poor and wise, is better * vii
than a king who is old and foolish,
And never knows how to take warning,
[but through pride of his heart is exalted;]8

(0 7 2b Since to all men this is the ending,
let the living lay it to heart.
3 Far better is worry than laughter,
a sad-faced man is in tune.11
4 The mind of the wise is with mourners,
the mind of a fool is with mirth.
(k) 6 Like the crackling of nettles 12 under kettles,
so is the laughter of fools. ""
(A) 9 worry (p) 10 times (v) thou enquirest not wisely about this
(f ) 10,16 Woe, thou land whose king is a boy !13
whose princes eat14 in the morning."
17 Hail, thou land whose king is highborn,
whose princes eat1* at due seasons !»»

{00) 7, 6 this, too, is vanity
(tt) io, I9a With laughter they are feasting,
and wine gladdens life.
(vv) 17 for strength, and not for drinking18

QccheiaeUe ¦*%&&»** — 17
4, 14 Though (t)he (youth)" be the issue of outcasts15
and born from the poor of his kingdom.9
15 The living who walk under the sun, viii
I noted, were all for the youth ; "¦
16 No end there was of the people
before whom he stood (as a leader).
But anon they cease to admire him ;
this, too, is vanity and a striving for wind.10
IV.
10, 5 One evil I saw under the sun i
is a blunder " on the part of the ruler :
6 The fools1 are lifted on high,
while worthies" remain in low station.1
7 I have noted servants on horseback,
and princes going on foot.'
3, 16 "In the place of justice is wickedness; ii
in the place of righteousness, outrage.
18 ' I said to myself in my heart,
for men's sake this is (permitted)
That they mayr see and perceive
that their very selves are beasts.

(0) 4, 14 who ascended the throne15
(tt) 15 the second16 who stepped in his place1'

(a) 10, 5 proceeding (P) 6 rich men (y) 7 like servants
(<5) 3, 16 I saw repeatedly under the sun
(e) 17 I said (to myself) in my heart:
the righteous as well as the wicked
By God will [surely] be judged;
for a term11 to every thing
And to every deed has He set ;
15b God looks after12 him who is pursued.13
(C) 18 may be caused by God to

-^**S6@*- &cdteiaette -#s»8eM-« —
3, 19 ' One fate is to man and to beast : iii
as one dies, so dies the other;
And all possess the same soul,2
there is no pre-eminence in man ; *
20 'From dust arose (one and) all,
arid to dust shall all again turn.3"
21 Who knows if the soul 2 of man iv
ascends on high (to heaven) ?
(Who can tell) if the soul 2 of beasts
descends below to Hades ? 4 —
22 I have noted that nothing is better
than the pleasure one1 takes in his work.511
4, 1 When I saw again (and again) v
all oppressions" under the sun,*
And the tears' of (all) the oppressed,
with no one to right their wrongs ; 6
The oppressors with power supreme,7
with no one to right their wrongs;8

(¦n) 19 For the fate of the sons of men
and the fate of beasts is the same.
(1?) over the beasts (') 20 to the same place all are wending"
(k) 19 for all is vanity (A) 22 man
(p) 22 for this is his portion:
For who can bring him to see
what is to happen hereafter?15
10, 14b Man cannot know aught of the future;
who can tell him what will happen hereafter?
,(v), 4, 1 that are practiced
'(f) 7> 7 Though oppression may madden a wiseman,
a gift16 may corrupt the mind.
8, 9b Sometimes a man acts the tyrant
over others to his (own) disadvantage."

IV

&cdteiaeUe *t<m8»%~! —

4, 2 Then I praised the (lot of the) dead °
more than that of the living who still are,"
3 And happier than both [I consider]
him who is not yet come into being,
Who never has seen (all) the p doings
that are done "(here) under the sun.9

vi

S, 8 Whenever oppression of the needy,
deprivation of justice and right
In any province thou notest,
be not alarmed at the matter.
A higher one watches the high one,
and over all is the Most High.
9 After all 19 a country will profit —
a civilized 18 land — by a king. 19

8, 2 I [say], Observe
If only for
3 Do not be rash
Nor take a stand
For he can do
4 Who can ask him :

the king's command
the oath of God.20
and run from him,
in bad affairs;21
just as he likes, «¦
What doest thou?22

5 Who lives the law will find no harm,-2''
A wise mind knows due time and way,2* 00
6 Though one's distress lie heavy on him.
io, 4 Should the ruler's wrath25 be stirred against thee,
Leave not thy place, nor run from him;
Composure abates 26 • the greatest wrongs.

20 Not even in bed
Nor in thy chamber
For birds of air
And things with wings
7, 21 But pay no heed
Or thou wilt hear
22 Atss times (indeed)
That thou thyself
(o) 4, 2 who were already dead

curse thou the king,
curse one in power; 27
may carry words,
may tell the tale! 28
to every word,vv
thy servant curse thee.
thine own heart knows
hast cursed thy fellows.
(tt) living

(p) 3 evil

(an) 8, 4 since the word of the king is supreme33
(/3/3) 6 there is due time and way for all things
(yy) 7, 21 which they say

(<5<5) 22 many

— »-m3§«s*- fecdtoiaette *xm%&*-> —
6, 3 If of children a man have a hundred, vii
" and the days of his years be many,10
And he have not plenty of happiness/
an abortion is luckier than he is ; "
5 Though it never has seen the sun,*
it is far better off than that man."
V.
4, 4 I have seen " that (the end of) all toiling, i
and whatever in work is efficient,
Is (mere) competition with neighbors -f
this, too, is vanity and a striving for wind.
6 rA handful1 with quiet is better ii
than double handfuls2 with toiling.

(a) 6, 3 and he live a great many years
(t) and also if he have no burial29
(v) 4 Though in vain it comes and goes,30
and its name is covered with darkness.
(0) 5 and felt (anything)
(x) 6 And if he should live a thousand years twice, and «« enjoy
happiness, are not all going to the same place?
n, 7 Sweet is the light, and it is fair
for the eyes to enjoy the sun.
8 But H live one for many a year,
and be glad from beginning to end,31
Let him bear ever in mind
that many a dark 32 day will come.

(a) 4, 4 I
(B) 6, 7 All the toil of a man is to eat,11
yet his appetite never is filled.
(y) 4, 5 With folded arms stands the fool,
and his own flesh he consumes.12
io, 18 Through sloth the rafters fall in,
the house through idleness TT leaks.

(ee) 6, 6 not («) n, 8 in case
(tt) io, 18 of the hands

tecdteiaette -sss*§s*«—
6, 9 Better that which is seen with the eyes3
than day-dreams4 ''and a striving for wind.'
5, io Never sated1 is he who loves money;
and he who delights in abundance,
His income will never suffice him;5
this, too, is vanity and a striving for wind.
n Whenever possessions increase,
Those also increase who consume them;
What profit then has the possessor
save the looking thereon with his eyes?6
12 The sleep of the plowman is sweet,
whether scanty or ample his fare;
But the rich man's superabundance
will not allow him to slumber.

4, 7 Again (and again) have I noted vi
a vanity7 under the sun:
8 A man without a companion,
with never a son or a brother.
And yet he toils on without ceasing, vii
his eyes are never sated with riches ;
[He thinks not,] for whom am I toiling,
denying myself (every) pleasure?"'

io, 15 Fools' toil13 may keep a man busy,14
who knows not the way to the town.15
(6) 6, 9 this, too, is vanity
(e) 8b What (drawback) is there to a poorman
who tactfully deals with the world ? 16
(f ) S, IO Wlth money (7) 4, 8 this, too, is vanity and hard work
(#) 4, 9 Two are better than one ;
for well their toil is rewarded."
10 If [both] should happen to fall,
the one can raise up the other ;

-^>*e#e@Sc- fccdteiaette ¦
6, i There is an evil' I have seen under the sun, viii
and it lies very heavy on men :
2 A man to whom has been given"
(great) wealth, and treasures, and honor;
Whereby in nought is he lacking ix
of all the desires of his heart ;
But he is not allowed * to enjoy it —
a stranger (comes and) enjoys if
5, 13 An(other) sore evil I noted : ' x
(it is) wealth guarded (close) by its owner,*
14 But" lost in spite of hard labor,
so that nothing" is left9 for his son.'1

i8a Lo, this is what I have noted, xi
which is (truly) good and befitting :xo

But woe unto him who falls
with no one (near) to upraise him !
11 Again, when two sleep together,
they are warm ; but how is it, when single?18
12 And if one man make an attack,
two surely will withstand him.""

[sore evil

(0

6, 1 which (k) 2 by God (A) by God (a) this is vanity and a

(»)

5, 13 under the sun (f ) to (the time of) his misfortune

(0)

14 this wealth (tt) at all

(p)

15 As he came forth from his mother's womb,

Nought at all can he take along,
in spite of toil, not a handful.20
16 This evil, too, is grievous :
precisely as he came, he goes.
What profit has he who toils for wind?

(w) 4, 12 And a threefold cord is not quickly broken

— **e#e@&- &tdteiaette <m%»**~- 23
5, To eat, and drink, and be merry
in spite of all our toiling."
VI.
i, 14 "I have taken (due) note of all doings1 i
that are done (here) under the sun ; *
And lo, each one is a vanity,2
and [all] is a striving for wind.
15 The crooked cannot be straightened,
what is lacking can not be made good.r

(ff) 5, i8b Wherewith he toils under the sun
the numbered 21 days of his life,
Which have been allotted by God ;
for this is (all of) his portion.
19 But every man to whom are given**
Wealth and treasures, with leave to taste xxthem,
And carry off his portion, and enjoy his toiling,
(Must always hold it) a gift of God.22
20 He will not think <!"!• of his days of life,
When God absorbs 23 his mind with pleasure.

(a) 1, 12 I, Ecclesiastes,8 who (once) was King9
Over Israel in Jerusalem,
13 Set my heart to seek and sift,10
By wisdom, all done l under heaven.
It is a sore task which God has given
To sons of men, whereon to fret.
3, 10 The task I have seen, which God has given
To sons of men, whereon to fret.
8, 9a All this have I seen, and set my heart
On all the doings done1 under the sun.
(B) 9, ia*All this I laid to heart,
and all this saw my heart.
(y) 7, :3 Consider the work of God:
who straightens"* what He has made crooked?
14 In days that are happy, be happy;
in unhappy, consider that God

(H) 5, J9 by God (xx) something of (<M0 20 much
(aa) 7, 13 that

24 — »°H*es*- fecdteiaette *zm%»** — VI
i, 16 'I was greater and acquired more wisdom ii
than any of my predecessors;*
17 But when I set my heart to learn wisdom/
I learned, it was a striving for wind."
18 More wisdom is (merely) more worry ;
and increase of knowledge, more grief.

7, Made both the one and the other,
but in such a way that no man
Can find out what will be hereafter; u
[this, too, is vanity and a striving for wind].
29 Consider but this : I have found
That God has made all men upright;
But they have sought many inventions.12
3, 14PP Whatever God does, will be for ever;
Nought can be added, and nought subtracted.13
God has so done to make men fear Him.
(6) 1, 16 I said to myself as follows : Lo, I
(e) over " Jerusalem, and my mind has seen 15 much wisdom 21 and
22 learning
(?) 17 and to learn madness and folly
(n) 8, i6a When I set my heart to learn wisdom and to consider the task
17 which is performed on the earth, I saw that man cannot find out
ty the doings which are done1 under the sun; however much a
man may toil to seek, he cannot find it; and even if a wise man
thinks he knows (it) he cannot find it.16
3, 11 All things He ss has made befitting their season; 1T
Yet He has veiled their mental vision,18
So that no man can ever find out
What He has done from first to last.
7, 23 All this with wisdom I tested, «
but it was beyond my reach; 19
24 Beyond me 19 is what has been,
and deep&- who can find it?

(/3/3) 3, 14 I know that all
(yy) 8, 17 all the doings of God
(66) 3, 11 God («) 7, 23 I thought I would be wise (ii) 24 deep36

— »*e§*©ss- fecdteiaeUti -sKsago**— 25
a, i2a8When I turned to make a comparison iii
between wisdom, and madness, and folly,
13 I saw' that there lay some advantage
in wisdom when placed beside folly:"
14 The wise man has eyes in his head,
but fools walk (ever) in darkness.
And yet I also perceived iv
one fate befalling them all;
15 And then in my mind I remarked :
Since the fate of the fool willx be mine,
What gain"- has my great wisdom brought me?3'
this also, methought^ is a vanity."2

W 7, 25 I turned my attention to learn 20 and to explore and investigate
with wisdom21 and 2S reasoning,'!'?
(0 2, 13 I (n) like the advantage of light over darkness
(A) 15 also (p) then for me (f)in'mymind
(v) 6, 8a for what advantage has the wise man over the fool?
(») 8, 1 Who is as the wiseman ?23 and who
can interpret the (meaning of) things?
A man's wisdom illumines,*'5
and the coarseness of his face is changed
7, 11 As good as a heritage is wisdom,24
nay, better it is for the living ;25
12 For wisdom protects, just as money;
but wisdom" gives life to its master.""
10, 2 At the right26 is the heart27 of the wiseman,
at the left hand28 the heart2' of a fool ;
3 In a business29 AAa fool undertakes,
w*he reveals to all, he is a fool.
12 The words of30 the wise are grace(ful),
but the lips of a fool embroil31 him.
13 The first words of his mouth are folly,
and the last of his mouth is •'"madness.

(w) 7, 25 that is, to learn that wickedness is foolishness,35 and folly madness
(i?i9) 8, 1 his face (") 7, 12 the advantage of knowledge is :
(kk) io, iobthe advantage of wisdom21 is efficiency
19b yet money grants every thing
(XX) 3 as soon as (w)his mind fails him (w) 13 evil

26 — **ege@js- Bcdeeiaette ¦
a, 16 The wiseman is not remembered
no more than the fool, for ever."
17 So life became to me hateful,
disgust overcame me at4 the doings
That are done (here) under the sun ;
all is vanity and a striving for wind.

9, 13 I once saw (an instance of) wisdom5 vi
under the sun, which deeply impressed me :
14 A small town there was, with few in it,
and a powerful king came against it,
And to it laid siege, and erected
against it powerful bulwarks.6
i5a Now there was in the town a poor wiseman vii
who delivered the place by his wisdom ; p
i6a And I thought,"7 above valor is wisdom,1-
i8a "above weapons of war is wisdom ;*
i5b But the people bore not in remembrance
that man so poor (and so wise).7

(tt) 2, 16b inasmuch as in future days everything will have been forgotten;
and how does the wiseman die? — just as the fool !
(p) 7, r9 -A- wiseman's wisdom is stronger
than ten rulers who are££ in the city.
(ff) 9, i6aI, far32 (v) 18 far32
(r) i6bBut the wisdom of the poor is despised,
and no one takes heed to his words ;
17 Though the tranquil words of the wiseman °°
top the shout of the king of fools.33
(<?>) 10, ia A fly that is dead may make rancid™ the spicer's balm ;34
9, 1 8b One man who is a traitor' may ruin much that is good.

(ff ) 7, IQ- were (00) 9, !7 are heard (above) (irir) 10, ia fetid

<Ecefceta«U« ^smfe***— 27
VII.
a, 1 I said to myself in my heart : i
Come on, I will try thee with pleasure :
[Take pleasure] and have a good time !
but lo, even this, too, was vanity.
2 Of laughter I thought, it is mad ;
and of pleasure, what does it avail ? *
3 I revolved in my mind how to quicken2* ii
my flesh/ and to lay hold on folly,
Until I might (clearly) discover
what is good for the sons of men,
Which they may enjoy3 under the sky
the numbered4 days of their life.'
4 I engaged in great works, and I built me iii
(large) mansions, and planted me vineyards ;
5 I laid out gardens and parks,
and planted5 all sorts of fruit trees.
6 Pools'5 also I made me to water'
a nursery full of young trees.6
7a Both bondmen and bondmaids I purchased, iv
and slaves were born in my house ; '
8 I amassed both silver and gold,
and the products of realms and of regions.
I got singers, both male and female,
and the delights of the sons of men."

(a) 2, 3 with wine (B) but my mind was guiding with wisdom"
(y) 6, i2a For who knows what is good for man"
the numbered * days of his ^vanity ?""
{6) 2, 6 of water («) from them
(C) 7b I also had plenty of cattle, ££
more than any of my predecessors.00
(ri) 8 a mistress and mistresses18

(XX) 6, i2ain life (mm) life of ("") that is, he spends them like a shadow27
(ff) 2, 7b herds and flocks (°°) in Jerusalem

28 -^h&msr tecdeeiaette <%m&*#*--
a, 9 I was great, more eminent than any
ever before in Jerusalem/
io Whatever my eyes desired,
that, I withheld not from them ;
Nor did I deny my heart 'pleasure;'
and this was my portion in xmy toil.

ii For when I turned to '"the toil(s)7 vi
which I had toiled to create,
Behold, it was vanity all,"
there is no profit under the sun.
18 So I hated * all my toil(s)7
wherein I toiled under the sun."
i2b For what8 will he" be who succeeds me?' vii
19 "and who knows if wise he will beT
Yet will he rule over all my toil(s)7
which have cost me such toil and such wisdom." v
20 So at last I began* to despair10
concerning all toils 7 of my toiling.*
21 For is there" a man who has toiled viii
with wisdom, and knowledge, and skill,
To him who has not toiled for it
he must leave12 it.* This, too, is vanity!"

1?) 2, 9 but my wisdom (always) remained with me
0 10 any (a) for my mind had pleasure of all my toil (X) all
p) 11 all the works which my hands had created and
v) and a striving for wind (f ) 18 1
0) 18 because I must leave it to my successor
tt) 12b the man (p) the king whom they have already appointed
a) 6, i2b For who can tell any man,
what will be after him under the sun?19
r) 2, 19 or foolish (v) this, too, is vanity (0) 20 I
x) 20 under the sun (ip) 21 his portion (w) and a great evil

! — »*e§eeas- ScdteiaeUe *nm&**^- 29
a, 22 What then accrues13 to a man
from ""his toil and the striving of his mind?w
23 Though all his days be grievous,14 ix
and his task be full of worry,15"
And his mind find no rest at night ; "
this, too, is (all) but vanity.
24s Nought is good " but to eat, and drink,
and (try) " to have a good time.16"
8, 15 So pleasure I commend, x
since nought is good " for man "
But eating, and drinking, and pleasure,
which to him will cling in his toil
Throughout his allotment of days "
under the sun ; [his portion it is.]

(aa) 2, 22 all (B3) whereon he toils under the sun
(yy) 5, 17 Even if his days are all gloomy,20
and full of sorrow and worry.""
(66) 8, 16b Even if by day and by night
he does not get any sleep.w
(ee) 2, 24 for man (Cf) in spite of his toil
(ni) Again have I also seen
that this depends21 upon God ;
25 For who can find pleasure in eating
and in any sensation 2i without Him ?
26 To the man whom He deems good,23
He gives wisdom, and knowledge, and pleasure ;
But on the sinner He imposes the task
of gathering, amassing, and yielding it
To him whom God deems good;23
this, too, is vanity and a striving for wind.
(##) 3, 12 I know, there is nothing good2*
but pleasure and enjoyment25 of life.
13 But every man (on the earth)
who eats, and drinks, and enjoys
Any happiness in all of his toiling,
(must hold it as) a gift of God.26
(u) 8, 15 under the sun (m) (allotted to him) by God

(mr) 5, 17 and illness and vexation (pp) 8, 16b in his eyes

30 — *-Hs#e@Ss- Scdeeiaette •%&>%»&* — vm
VIII.
9, 7 Go, eat thy bread with pleasure, i
and drink thy wine with cheer ; "
8 And white be (all) thy garments/
and oil for the head unfailing.1
9 Be happy2 with a woman7 thou lovest, ii
through all the days of thy vanity ; 3 '
For this is thy portion in life,
in thy toiling* under the sun.
io Whatever thy hand may find iii
to do with thy strength — do it ! 4
For work there is none, nor planning,
nor knowledge, nor wisdom in Sheol/"

n, i Send thy breadcorn across thes water, iv
though it take many days, — thou wilt regain it ;
2 But apportion it 'twixt seven or' eight (ships) ;5
for what" may happen, thou knowest not.''

(a) 9, 7 when God has sanctioned thy doings
(B) 8 throughout all time (y) 9 whom
(6) 9 Allotted to thee under the sun
(through) all the days of thy vanity.3
(e) wherewith thou art toiling (£) 10 whither thou art going
(v) 4 because for him who is associated with all the living, there is
some hope ; for indeed ' ' a living dog is better than a dead lion. "
5 Though the living know that they must die, the dead do not
know anything, and they have no reward any more ; for their
6 memory is forgotten — their love as well as their hate,""1 and
their passions are all over, and nevermore have they any
share in anything that is done under the sun
(¦&) 11, 1 face of the (1) 2 even to (k) evil on the earth
(X) 8, 7 As he knows not what will happen;
who can tell him when it will happen?
9, ib P Man knows not all that is in store for38 him

(aa) 9, iba love as well as hatred

in — »**38e@3i- fecdeeiaetts -s@3#3*«— 31
11, 3 If clouds be full [of water], v
they pour down rain on the earth ;
If southward'1 a tree should fall,6
wherever it" fall, there it lies.*
10, 8 Whoso digs a pit may fall in it,7 vi
who pulls down," — a snake may bite ;8
9 Who quarries stones may be hurt therewith ;
who cleaves wood, may be injured.
ioa If the [edge of the] iron be blunt," vii
it needs more strength [in the using].9
11 If the snake, before charming, should bite,
his charms avail not the charmer.10
11, 4 Who watches the wind will not sow, viii
who looks to the clouds will not reap ; "
6 So scatter thy seed in the morning,
withhold not thy hand at evening.12 p

(p) 11, 3 or northward (v) the tree
(f) 8, 8 No man has control of the wind,00
nor is any control of the death-day,
Just as no release is in war ; 39
nor will wickedness save its adherents.
11, 5 Inasmuch as thou dost not know
the (future) course of the wind,
Or the bones in the womb of the pregnant,*0
even so canst thou never know
[Every] work (and action) of God
who does (and ordains) all this.
(0) 10, 8 a wall*1 (tt) io that is, if he has not ground the (ax-)head
(p) 11, 6 For thou knowest not which will thrive, tv
Or whether both will be good alike.

(SB) 8, 8 to check the wind (vv)n,6theone or the other

32 — »*esjes3s- &cdteiaetee -ssssges**— ^
n, 9 Take pleasure, O youth, in thy boyhood,13 ix
in the days of thy youth be" joyous !T
ioa Cast worrying out of thy mind,
but keep away ills from thy body!14"
ia, i Remember thy well ,5 in* thy youth, x
ere the days of evil approach,
And the years draw nigh wherein,
thou wilt say, I have no pleasure.
2 Ere the sun become obscured, xi
and the light, and the moon, and the stars ;
The clouds return after rain,
n, iob for boyhood and black hair are vanities.16

i a, 3 When the keepers ofthe house17 are trembling, xii
and the men of strength l8 are bending ;
(o) n, 9 thy mind
(r) Just walk in the ways of thy heart
and in the sight of thine eyes ; *2
But know that for all these things
to judgment God will bring thee !
(v) 7, 26 I find more bitter than death
a woman*3 who is (all) snares ; ss
He who is good" will escape her -,U
but he who is sinful, be caught.
27 Lo, this I have found out, 11 (counting)
one by one,** to reach the result:*5
28 One man in a thousand I found ; *6
but a woman, ever sought
By my soul, but never found,*7
among them all I found not.
(<?>) 12, 1 in the days of

(66) 7, 26 and her heart a great net, and her arms fetters («) before God
(ff) i8bFor he who fears God will escape them all69
(t/7>) 27 said Ecclesiastes*9

in -^-ws&esse. fccdteiaeUe -sjeageH-^- 33
13, The grinders IO quit work, though they are few ;
Those who look through the windows20 are
[darkened.
4 And barred are the doors of egress,21 xiii
since low is the sound of the mill;22
And we rise at the birds' first cheep,23
though all daughters of music be muffled.24
5a Whatever is high, we fear;25 xiv
and every walk is a terror.26
The almond tree blossoms;27 and inert28
lies the chrysalis,29 till the soul3° emerges.31
6 Ere the cord of silver32 be snapped, xv
and the golden bowl33 be shivered,
The pitcher at the fountain be shattered,34
and the wheel35 at the well breaks down.*
5b For he''' goes to his home everlasting,36 xvi
and the mourners37 go about in the street.
8 O vanity !" all is vanity !
11, 8b and all that is coming is vanity!""

(x) 12, 7 the dust shall return to the earth (to become) what it was ; but
the soul *8 shall return to God who gave it
(f) 5b man (w) 8 said Ecclesiastes49
(uu) 9 In addition to the fact that Ecclesiastes49 was a wise man, he
continually taught the people knowledge,*9 thinking out, and
10 composing, and arranging many lines.50 Ecclesiastes tried to
find pleasing51 words, but what is written is correct.52**
11 Words of the wise are like points of goads,
But (firm) as nails" are the verses of a poem.53""
12 Besides, my son, be on your guard against these (sayings);5*
endless is the making of books55 in great numbers; but too
much reading wearies the flesh.56
13 Let us hear the end of all this talk : Fear God and keep His
14 commandments; that is (what) every man (ought to do).61 God
will bring all doings into the judgment upon all that is hidden,58
be it good or evil.

[leader.60
(##) 12,10 words of truth (") n driven in («») they were given by one

34 —>*emm- (Jlotce on BcdteiaeUe -sSssgeH-*—

Qtofor on fecdteiaette. i.
(i) The Greek word Ecclesiastes (Heb. Koheleth) does not denote
an ecclesiastic or preacher, but one who addresses an ecclesia, or as
sembly, a public speaker (Lat. contionator) or lecturer (French confiren-
cier) especially a public teacher of philosophy; cf. 12, 9 (VIII, uu).
(2) Lit., breath of breaths, i. e., How utterly transitory is every
thing. The Heb. term hebl means primarily breath, then anything as un
substantial as a breath, anything that is in vain, i. e., vanishes as easily
as a breath ; hence a vain pursuit, a fruitless effort (cf. n. 10 on III). All
is vain, without any real value, unsubstantial and idle, fruitless, ineffec
tual, useless, futile, unavailing. Ecclesiastes uses the term vanity also
in the sense of a fact illustrating the vanity of everything, e. g. 8, 14
(II, iv): A vanity done on this earth is, and 4, 7 (V, vi): I have noted a
vanity under the sun. Cf. n. 5 on VI.
(3) Lit., snorting. This refers to the horses (Phoebi anheli equi,
Ovid, Metamorph. 15, 418) ofthe chariot of the sun (2 K 23, 11). The
Heb. verb does not mean 'to pant from fatigue.'
(4) Lit., to the place whither the streams are going, there they
return to go.
(5) Lit., wearying themselves; cf. n. 14 on V.
(6) Lit., the eye is not satisfied with seeing, and the ear is not filled
with hearing.
(7) Overruling necessity, destiny.
(8) Lit., his name was called, an old Babylonian phrase for to exist
The cuneiform account of Creation begins : At the time when the
heavens above were not called, nor the earth below had a name. A
name is the expression ofthe impression ; cf. Gen. 2, 19.
(9) Lit., it was already in the ages that were before us.
(10) Lit., there is no remembrance of former things.
(11) Lit, to all there is a while, i. e., a (short) space of time ; cf.
n. 11 on IV.
(12) Prop., temporary; lit., to everything there is a time. Nothing
is timeless, termless, interminable.
(13) Just as the sea is never full, owing to the constant evaporation
(Job 36, 27 ; JAOS 17, 162) of the water, although all streams run into
it, so deaths counterbalance births. If the number of births increases,
the mortality among the infants increases ; if a great many people die,
owing to epidemics, wars, famines, &c, this loss is offset by a marked
increase in the number of marriages and births ; so births and deaths are
transient just as all other human actions. The power of conception and

(Jtofes on Bcdteiaette <im$&*~— 35
the capability of parturition last but a certain time (about thirty years),
and mortality is greater in certain periods of life : it is high among in
fants ; then it decreases up to the thirteenth year, when it begins to in
crease again. Even the greatest mortality in the most deadly epidemics
lasts but a limited period. The Black Death in the xivth century raged
for three years, 1348-1351, but was followed by a period of great bles
sings with a marked increase in the birth-rate. In the times of the Mac
cabees a philosopher in Palestine might have observed the same phe
nomena which we find in Germany after the Thirty Years' War (1618-
1648). The first three decades (170-143) of the Maccabean period
( 167-63 b. c. ) might be called, in some respects, the Thirty Years' War
of Palestine.(14) Dropping, casting off.
(15) For instance, a lost sheep (P.s. 119, 176); cf. n. 12 on IV.
(16) To perish in the wilderness, &c. Abandoning, forsaking.
(17) Lit., embracing and being distant.
(18) Lit, exulting, leaping for joy.
(19) This may mean 'head of a school.'
(20) In nature. (21) By men ; cf. 1, 14; 8, 19s (VI, i and a).
(22) Holderlin's Empedokles says,
Geh / Fiirchte nichts, Es kehret alles wieder,
Und was geschehen soil, ist schon geschehen.
II.
(1) Righteous=orthodox, wise = godfearing ; wicked = unorthodox,
freethinker, Hellenizer ; fool = agnostic, atheist; cf. Pss. 14, 1; m, 10
(see also n. 15 on V and n. 36 on VI). In Dan. 12, 3 the faithful (ortho
dox) Jews are called they that are wise (or of understanding) ; cf. v. 10.
The Book of Daniel was written about 164 b. c. when Ecclesiastes was
perhaps ten years old.
(2) Lit., I returned and saw, i. e., I saw again (and again) ; I saw re
peatedly ; cf. IV, v ; V, vi.
(3) Cf. note 2 on section I and n. 3 on VI.
(4) Lit., to whom it happens according to the work ofthe wicked.
(5) Cf. Isaiah 57, 2 ; Wisdom of Solomon 3, 3.
(6) That is, the holy city of Jerusalem. The Arabic name of Jeru
salem is el-Kuds, Holiness.
(7) For instance, Judas Maccabaeus ( 1 Mace. 9, 18) and his elder bro
ther Simon (1 Mace. 16, 16).
(8) Cf. Job 21, 7-15 ; 12, 6 ; Jer. 12, 1. (9) Dignity.
(10) Cf. e. g., 1 Mace. 2, 41 ; Matt. 12, 1 ff.; Luke 14, 5.
(11) Big, prone. (12) Lit, in them.
( 13 ) Socrates was convinced that no one could harm a righteous man,
since God would not forsake him ; cf. 3, i5b (IV, e) and nn. 12. 23 on IV.
(14) In spite ofthe short duration of my life ; cf. n. 3 on VIII.
(15) Cf.6, i2a(VII, vv).

36 — ^-MageS*- Qtoteer on Bcdteiaetee
III.
( i ) Do not keep running to the Temple heedlessly, merely out of
habit, or out of regard for other people. Consider when thou goest to
the Temple, whither, why, and wherefore thou art going.
(2) Expounding the Scriptures.
(3) Cf. 1 S 15, 22 ; Is. 1, 11. 16; Mic. 6, 6-8.
(4) Ecclesiastes believed that God was not only distinct from the
world, but also separated from it. According to Epicurus (cf. above,
n. 7 to the Introduction) the gods resided in the intermundia, the spaces
between the worlds. The Heb. word for heaven means also ether, upper
air; cf. the birds of heaven, i. e. the air, e. g. in 10, 20 (IV, J).
(5) If a man made a vow which he afterwards repudiated, on the
plea that he had made a mistake, he was liable to attachment ; his prop
erty might be seized as security for the payment of the vow and held as
a pledge until satisfaction be made.
(6) That is, high favor with the people ; a good reputation is better
than the finest flavor ( cf. our the odor of his good name and a 7iame of
evil savor, a malodorous reputation) sweeter than the most precious
perfume; cf. Cant. 1, 3: thy name is (thrice-) clarified perfume; see
my Book of Canticles (cf. n. 21 on the Introduction) n. 21 on No. 7.
There is a paronomasia in the Hebrew : Tdv-sem missimn tdv ; cf. be
low, n. 12.
(7) Quiet submission to the will of fate (cf. I, vi), unresisting acquies
cence, resignation.
(8) Cf. 2 Mace. 5, 17.
(9) This poor and wise youth is the young king Alexander Balas of
Syria (150-145 b. c.) who was a great friend of the Jews ( 1 Mace. 10,47).
The old and foolish king, on the other hand, is the arch-enemy of the
Jews, Antiochus Epiphanes (175-164). Old = patrician, aristocratic ; cf.
elder = prince, chief and our old man. For wise = religious, friend of
the Jewish religion, and foolish = irreligious, see n. 1 on II. Alexander
Balas was a boy of very humble origin (Justin says, sortis extremae
juvenis), but pretended to be a son of Antiochus Epiphanes, and his
claims were supported (Justin says, totius ferme orientis viribus sub-
cinctus) not only by Attalus II. Philadelphus (159-138) of Pergamum,
Ariarathes V. Philopator (162-130) of Cappadocia, and Ptolemy VI.
Philometor (181-145) of Egypt, but also by the Jews under the Maccabee
Jonathan (161-145) and even by the Roman Senate.
Ps. 45 seems to be the Heb. version of the Greek carmen nuptiale
which Jonathan presented at the wedding of Alexander Balas and the
Egyptian princess Cleopatra, which was celebrated at Ptolemais in 150
b. c. (1 Mace. 10, 58). It is important to note that this poem does not
allude to the ancestry of the groom, only his personal virtues are extol
led, while the bride is advised to forget her father's house (the famous
dynasty of the Ptolemies) and to submit to the King, should he desire
her beauty. This marriage was not a love-match but a political union :
three years after the wedding Cleopatra left her young husband and mar-

"i — ~Ms§es3i- (Jlotee on Qcdeeiaette -*es#a*«— 37
ried his antagonist, Demetrius II. Nicator, the son of Demetrius I. Soter
who is alluded to in Ps. 45 (v. 7) as the rival of the groom.
Ps. 45 is to be rendered as follows :
A love-song with skill I indite, i
ib reciting a poem on the King ;
ia My mind overflows with good thoughts,
ic a ready scribe's pen is my tongue.
2 Thy beauty is fairer than human, ii
thy lips with grace are bedewed ;
Therefore men" bless thee for ever,
3b and give to thee honor and praise.
3a Gird thou thy sword on thy hip, iii
4 -| j- O hero ! hail to thee ! ride
For truth's sake and humble Tightness,*
and wonders thy right hand will show thee.
5a Thine arrows so sharp ] do thou notch, }• iv
5C and under thee nations will fall ;
5b The foes of the King will perish,
[and, like a snake, lick the dust.]**
6 Thy throneP is for ever and ever, v
a sceptre of right is vthy kingdom ; J
7 Thou lovest right, and wrong thou hatest,
hast therefore vanquished5 thy rival. t

i2( )With tribute gladden thy face vi
the richest, -{ with gold of Ophir ; J- 1
9 But thy brightest gem* is the princess
who stands at thy right as thy consort. \ \
8 (With) myrrh, with cassia, and aloes vii
are (fragrant) all of her garments ;
From the ivory palace (resound)
[the harps and lutes] (to) salute her.
i3(f)The princess \ J- in brocaded garments viii
with gold most richly embroidered ;
14 The noble virgin is brought to the King, \i\
escorted by her own playmates.*

*That is, for the Jewish cause. ** Cf. Mic. 7, 17- f Balas was an impostor.
J That is, Demetrius I. (see below, n. 16). The literal translation of this
line is: therefore God, thy God, has anointed thee with the oil of gladness
above thy fellow.
jJ That is, Rhodesia ; see Johns Hopkins University Circulars, No. '163, p. 53,
n. 21.

38 ^-wsgess- (Jloteer on &cdeei&ette *%m&3#* —
io Oh hearken1 and incline thine ear, ix
forget thy race and thy father's house !
li Should the King desire thy beauty,
submit ; for he is thy lord.
16 In place of thy fathers, thy sons, — x
the princes of earth thou wilt make them ;
17 Thy name will they make ever" famous,
*¦ extolled wilt thou bef for ever.*

(a) 2 God (P) 6 O God (y) the sceptre of
(i5) 7 through God, thy God, with the oil of triumph
(e) 13 in all the treasure (f) 12 that is, the Tyrian (1) 13 within
(#) 15 They are brought with joy and rejoicing ;
they enter the palace of the king.
(;) 10 O maiden and see (*) 17 and ever
(X) 17 therefore (m) by the peoples
The general enthusiasm for Alexander Balas did not last long : his
own father-in-law, Ptolemy VI. of Egypt turned against him, and he was
defeated by Demetrius II. in 145 b. c. He fled to Arabia, and five days
after the battle his head was brought to Ptolemy — an illustration of Ec
clesiastes' saying : 'tis all vanity and a striving for wind.
Transient are seeking and leaving,
transient are affection, aversion,
Transient are love and hatred,
transient are wailing and triumph !
(10) That is, a vain pursuit, a fruitless effort (not vexation of spirit) ;
cf. Hos. 12, 1 : Ephraim strives for wind and pursues the eastwind, i. e.,
they strive for what is unattainable, beyond reach. Cf. above, n. 2 on I.
(11) That is, in the right mood, in the proper frame of mind, lit., in
the badness (i.e., sadness) ofthe face the heart (i. <?., the mind) is
good. Contrast VIII, i.
(12) Lit, thorns. There is a word-play (cf. above, n. 6, and n. 8
on IV) between sir 'pot' and sirim 'thorns' in the Hebrew (K2-q6l
hassirim taht-hassir). The term sirim may denote the thorny burnet
(poterium spinosum) which is a most combustible fuel. Thorny and
prickly plants abound in Palestine.
(13) This gloss appears to refer to Alexander Balas, who gave him
self to self-indulgence, just as his antagonist Demetrius I. and Demetrius
I.'s uncle, Antiochus Epiphanes were drunkards. Justin says: Alexan-
drum insperatae opes et alienae felicitatis ornamenta velut captum inter
scortorum greges desidem in regia tenebant. With the Jews, however.

' Cf. my notes on the Hebrew text in Hebraica, 19, 136.

iii -^ws&m- (Jlofee on fetdteiaeUs •%&&***— 39
Balas was popular (i Mace, io, 47) in spite of his doubtful origin and
his failings. The present gloss expresses a different opinion.
(14) Feast.
(15) Lit., from a house of outcasts (Ewald, Verworfene) he came
forth to reign. The Hebrew term s&rim suggests the name of the
Syrians and the idea of apostasy or heathenism.
(16) The first was Demetrius I. (162-150 b. a). Balas reigned 150-
145. The glossator has evidently overlooked the brief reign of the
young son and successor of Antiochus Epiphanes, Antiochus V. Eupa-
tor, who reigned 164-162. Similarly Strabo XVI, 2, 40 (p. 762) disre
gards the brief reign of Aristobulus I. (104/3) and states that Alexan
der Jannaeus was the first Hasmonean ruler who assumed the regal title,
although Aristobulus styled himself King of the Jews. Cf. n. 12 on the
Introduction. (17) Cf. Dan. 11, 20. 21. (18) Carousing.
IV.
(1) At the time of the Syrian dominion under Antiochus Epiphanes
and his successors many unworthy persons, who betrayed the Jewish
cause and sympathized with the Greeks, attained great prominence,
while the noblest ofthe faithful Jews were humiliated. Cf. e. g. 1 Mace.
7, 9 ; 9, 25 > 2 Mace. 4, 8. 13. 19. 25. For fools see n. 1 on II.
(2) Lit, spirit; cf. n. 48 on VIII.
(3) Contrast 12, 7=VIII, x; also 2 Mace. 7, 9. 14. 36; 12, 44; 14, 46.
(4) Lit, earth, i. e., the netherworld ; cf. my note on Exod. 15, 12
(Hebraica, 20, 161).
(5) Constant occupation is a blessing in this world; cf. nn. 4 and 12
on VIII. (6) That is, the wrongs inflicted upon them.
(7) Lit, and in the hands of their oppressors power.
(8) That is, the wrongs inflicted by them. The Heb. has in both
cases : and there was no menahhtm for them ; but menahhhn means in
the first case comforter, in the second case avenger. The German
Trbster means not only comforter, but also a club or rod for inflicting
punishment. Cf. n. 12 on III.
(9) Similar pessimistic ideas are repeatedly expressed by Greek
writers; cf. Theognis, 425-428 ; Soph., Oed. Col., 1225-1228. In Cicero,
Tusc, I, 48 we read: Non nasci homini longe optimum esse, proximum
autem quam primum mori. Even Socrates regarded death as a recovery
from a disease.
(10) Numerous progeny and longevity was the ancient Hebrew ideal
of happiness. Cf. Pss. 127, 5; 128, 3 (Hebraica, 11, 143, 150)— Exod.
20, 12 ; Deut. 5, 16 ; Ephes. 6, 2 ; Deut. 4, 40 ; 6, 2 ; 22, 7 ; 1 K 3, 14.
(11) Cf. n. 11 on I.
(12) Lit, seeks, *. e., takes care ; He does not leave them in the lurch ;
cf. n. 15 on I.
(13) Persecuted; cf. n. 1.

40 --*#eg£s*. QJofeer on (Bcdeeinette -tmm&fr* — iv.
(14) This addition may be based on the Horatian Omnes eodem cogi-
mur (published about 23 b. c. ).
(15) Lit, look at that which be will be after him ; cf. VI, y ; VII, o ;
VIII, X Socrates declared that he did not know what was in store for us
after death, but he cherished the hope of a life beyond.
(16) Or bribe (cf. e. g. 1 Mace. 2, 18). Oppression, persecution,
adversity often develop the sterling qualities of men, while favor (especi
ally bribes) leads to corruption.
(17) Schiller says, Allzustraff gespannt, zerspringt der Bogen. Well-
hausen quotes this phrase at the beginning of c. 17 of his Israelitische
und Jiidische Geschichte (Berlin, 1904) p. 258, to characterize the condi
tions preceding the Maccabean rising in 167 b. c.
(18) Lit, tilled, cultivated.
(19) In spite of all drawbacks a monarchy is best suited to an agri
cultural country with a settled population. Cf. e. g. Joseph., Ant., xvi,
9, 1 ; xvii, 2, 1. Even Herod was a good ruler up to a certain point.
(20) The oath of allegiance ; cf. Joseph., Ant., xv, io, 4; xvii, 2, 4;
see also Matt. 22, 21 ; Rom. 13, 1. Socrates strongly emphasized the
necessity of obedience to the state and its laws.
(21) Conspiracy, &c. Cf. e. g. Joseph., Ant., xv, 8, 3.
(22) Who can criticize his actions? Even kings under Roman sover
eignty (reges socii) had absolute power of life and death over their sub
jects. (23) Lit, who observes the law will experience no evil. A law-abid
ing citizen will be unmolested, cf. n. 13 on II.
(24) There will be a day of reckoning; but premature rebellion is
unwise. (25) Lit, if the ruler's spirit should rise against thee.
(26) Lit, causes to rest, stop.
(27) Lit, a rich man; cf. gloss 8. Rich (cf. Lat. rex and German
Reich — empire) meant originally powerful, mighty, noble, ruling.
(28) Herod the Great employed a great many spies; often he went
out himself at night, in disguise, in order to ascertain the feelings of the
Jews toward his government; cf. Joseph., Ant., xv, 10, 4; 8, 4.
( 29) Not to have a burial was considered one of the greatest of calami
ties. At the end of the Babylonian Nimrod Epic we read : He whose
dead body is left in the field, his spirit finds no rest in the earth ; he
whose spirit has no one to take care of him, must eat the dregs of the pot,
the remnants of food that lie in the street. Cf. 1 Maec. 7, 17; 2 Mace. 5,
10 ; 13, 7-
(30) Lit, it comes in(to) vanity and goes in(to) darkness.
(31) Lit., rejoice in them all. (32) Cf n. 20 on VII.
(33) The present German Emperor is said to have written in the
Golden Book of Munich : Suprema lex regis voluntas, an autocratic
modification ofthe Ciceronian Salus pitblica suprema lex ; (^.Juvenal's
Hoc volo, sicjubeo ; sit pro ratione voluntas.

v — =»»«s!S8Si- (Jlofe0 en fecdteiaeUe -ss^fa*^- '41
V.
(i) More accurately, palm, flat ofthe hand.
(2) More exactly, hollows ofthe hand.
(3) Lit, the sight ofthe eyes, i. e., what is within our reach.
(4) Lit, wandering of the soul, i. e., extravagant wishes, castles in
the air. We must strive for what is within reach, not for that which is
beyond it.
(5) Lit, will have no income.
(6) There is no permanent gain, it vanishes under his eyes ; he can
not enjoy it all, he can feast his eyes thereon only as long as it lasts.
(7) Cf. n. 2 on I. (8) Lit, there is no end to all his toil.
(9) Lit., and if he has begotten a son, there is nothing in his hand.
(10) This can hardly be a Heb. imitation of the Greek phrase mXbv
nayatidv. The meaning of the Greek term is different ; koIoq Kayaftos is a
gentleman, and itaXbv nayadov means a noble act. Cf. n. 57 on VIII.
(11) Lit, for his mouth.
(12) Inactivity and indifference are foolish and suicidal.
(13) An absurd enterprise, a fool's or gawk's errand.
(14) Lit, may weary him, cf. n. 5 on I.
(15) That is, one who is so stupid that he does not know how to go
to town. Is. 35, 8 affords no parallel; there fools is equivalent to un
godly, cf. n. 1 on II. The phrase seems to be proverbial like our who
does not know enough to come in when it rains, or the French il ne trou-
verait pas de t'eau d la riviire, or the German (a blockhead) mil dem
man Wdnde einrennen k'dnnte.
(16) Lit., who knows how to walk before the living, i. e., possesses
savoir-faire and savoir-vivre.
(17) Nietzsche would have said: Zweisiedler sind besser daran als
Einsiedler. If a man stands alone, he cannot enjoy the result of his
work so well as the man who can share his pleasure with someone near
him. If a man is successful in his toil, and can use his gain to make his
family or his friends happy, he will have a better reward than the solitary
man. Even honors and recognition afford less satisfaction if we have
no one near us to share our pleasure.
(18) Lit, but the one, how can he be warm?
(19) Cf. Job 1, 21 ; Ps. 49, 17 ; 1 Tim. 6, 7.
(20) Lit., which he may take away in his hand.
(21) Seen. 4 on VII. (22) Cf. 3, 13 (VII, W).
(23) Engrosses, occupies; see the last paragraph of n. 47 to my
paper Babylonian Elements in the Levitic Ritual (fournal of Biblical
Literature, 19, 71). LXX, 0 -&ebg TTipimra avrov ; Vulgate, Deus occupet
deliciis cor ejus. VI.
(1) Cf. n. 21 on I. (2) See n. 2 on I.
(3) Lit., wherefore have I been so very wise?
(4) Lit., evil upon me were.

42 — **ege8*- (Jlot«« on Bcdtei&ette -?s@*8sh-«— VI
(5) Lit., also this I saw as wisdom under the sun, and it was great
to me. Wisdom means also a wise act, just as vanity is used for a vain
pursuit ; cf. n. 2 on I, and n. 1 on II.
(6) This refers to the unsuccessful siege of Bethsura, a small but
strongly fortified place on the boundary between Judea and Idumea,
commanding the road from Jerusalem to Hebron ; cf. 1 Mace. 6, 31 ; 2
Mace. 13, 19. The son of Antiochus Epiphanes, Antiochus V. Eupator,
who was but ten years old, marched against Bethsura in 163 b. c, but
his efforts were fruitless.
(7) The name of the wise defender of Bethsura has been forgotten,
but the name of the traitor Rhodocus is recorded ; cf. 2 Mace. 13, 21.
Wellhausen, op. cit. (see n. 17 on IV) p. 261, n. 1 says, the Jews would
have forgotten Judas Maccabseus, if the Books of the Maccabees had not
been preserved by the Church.
(8) See n. 1 on I. (9) See n. 19 on I.
(10) Study and explore. (11) Cf n. 15 on IV.
(12) Devices, theories, speculations.
(13) Cf. Deut. 4, 2 ; 12, 32; Prov. 30, 6; Rev. 22, 18. 19.
(14) Eccl. 1, 1 says : in Jerusalem ; cf. n. 9 and II, v. 00.
(15) Imbibed.
(16) Socrates' conception of wisdom was the knowledge that he knew
nothing ; and Dubois-Reymond said at the conclusion of his address on
the Grenzen des Naturerkennens (delivered at Leipzig in 1872) : Ignora-
bimus. (17) Lit., beautiful in its time. Socrates was convinced that what
ever the deity decrees must be good.
(18) Lit, He has put obscurity (dimness) in their heart (mind). We
must read ha^tim ; cf. Talm. bi-ha^lSm (or be<^alem=bt-he^alim)
' unconsciously ' and na'Xvppa kirl tt)v nap6iav avruv ice'irai, 2 Cor. 3, 15.
(19) Lit, far from me. (20) Theoretically.
(21) Practical experience. (22) Theoretical.
(23) This polemical interpolation extolling wisdom reflects the Stoic
philosophy, which regarded the wise man as the impersonation of per
fection. (24) Lit., wisdom is good with an inheritance, i. e., just as good as an
inheritance (so AV, margin).
(25) Lit., those who see the sun. The meaning of the passage is : If
a man acquires wisdom, he is as well equipped as a man who has in
herited a fortune. Wisdom is even preferable to money: it ennobles
life and makes it worth living. A poor wise man may be happier than a
rich fool. Money may be lost, but wisdom is a treasure which moths
and rust cannot consume (Matt. 6, 19; Luke 12, 33). For Schopen
hauer's misapplication of this passage see n. 15 to my lecture cited in
n. 2 to the Introduction ; cf. n. 43 on VIII.
(26) That is, in the right (proper) place. It does not mean that the
heart ofthe wise man beats on the right side of the body. Cf. the Ger
man phrase das Herz auf dem rechten Fleck haben and our right-
hearted.

vi — »*e*6@Si- (Jlotee on &cdtsiaeU& -sSJieH-s— 43
(27) According to the beliefs of the ancient Hebrews the heart is the
seat of the intellect. His heart is at the right means therefore : his mind
is sound (sane, rational, sensible).
(28) That is, in the wrong place. Left-hand=inauspicious ; left-hand-
ed=awkward, unskilful; left-witted=dull, stupid.
(29) Lit, in the way (errand) which the fool goes. In 1 K 18, 22
he has a way (AV, he is in a journey) means he has some business; cf.
also Is. 58, 13: not doing thy own Zfoy^=pursuing thy business ; Jud. 18,
5 our way which we go=tb.z errand on which we are going, i. e., our
undertaking. (30) Heb. + the mouth of. Contrast the last line of II, ii.
(31) Confuse, entangle, involve in trouble. (32) Lit., better (than).
(33) Lit., are above the shout of the ruler among the fools.
(34) The fragrant ointment of the dealer in aromatic spices and per
fumes ; see my Book of Canticles (f/ n. 21 on the Introduction) nn. 7-10
on No. 1.
(35) That is, unfathomable.
(36) Cf. n. 1 on II. Socrates identified virtue with knowledge; he
believed that no one consciously did wrong, but only through imperfect
cognition. Nietzsche says, many actions are called bad which are merely
stupid. VII.
(1) Lit, what is it doing?
(2) That is, to stimulate, lit, draw, attract (lure).
(3) Lit., do; cf. Greek ev ttjiIittuv and below, n. 25, and n. 57 on VIII.
(4) That is, limited, few ; AV, margin, the number ofthe days, i. e.,
the few days (cf. AV, margin, Is. 10, 19). Shakespeare says: The
sands are numbered that make up my life. Cf. the German Seine Tage
sind gezdhlt, also 2 Mace. 6, 25 (for Swete's ai<c[>aiov. for MS. anaipeov,
read, with Fritzsche, aimpialov).
(5) Heb. +in them. (6) Lit., a wood sprouting (out) trees.
(7) Works accomplished, achievements. (8) What sort of a man?
(9) Forethought Heb. + under the sun.
(10) Lit, I turned to let my heart despair. (11) If there is a man.
(12) Lit, give it, surrender it. (13) Lit, falls. (14) Lit., griefs.
(15) Lit, and his labor much worry.
(16) Lit., to make his soul see good. (17) Cf. below, gloss D.
(18) Not only one, but plenty of them ; not only one wife, but a
whole harem.
(19) Cf.W,P; VI, y.
(20) Lit, in darkness, even if his whole life is dreary and cheerless,
destitute of joy, gladness and comfort ; if he experiences nothing but
unhappiness, grief, and worry.
(21) Lit., is from the hand of.
( 22 ) Lit. , who can eat, and who can feel ?
(23) Lit, who is good before Him. (24) Heb. + for them.
(25) Lit., to do well ; cf. above, n. 3. (26) Cf. 5, 19 (V, o).
(27) Cf. 8, 13 (II, vv).

44 -^>*e#e8*- QTotee on BcdeeiaeUe ism&M*— viii
VIII.
(i) As though you were continually feasting and rejoicing; cf. Ps.
23, 5 ; Prov. 27, 9 ; Is. 61, 3 ; Luke, 7, 46. Contrast 7, 3 (III, 1).
(2) Lit, see (i. e., enjoy) life. Cf. 2 Mace. 14, 25 (eyapTjaev, evard-
&71OEV, hnoivuvTjoev /3('oi>).
(3) Temporary existence, fleeting life; cf. II, 1.
(4) Here Ecclesiastes preaches the gospel of work ; see also n. 5
on IV. (5) Do not be too anxious about the future. You must run some
risk if you want to succeed in this world. Act like a merchant who
sends his grain to distant lands across the sea. Do not be timid, but
cautious. Do not put all your eggs into one basket, do not ship all your
goods in one bottom. Be prepared for all contingencies, for we cannot
control the future.
(6) Unforeseen occurrences out of the range of ordinary calculation
are liable to happen at any time ; but if you do not dare to run any risk,
you can accomplish nothing.
(7) Even the commonest occupations are attended with risk.
(8) Snakes abound in Palestine and are often found in dilapidated
buildings the stones of which are not unfrequently used for new houses.
Hillah on the Euphrates e. g. is built entirely with bricks from the ruins
of Babylon. (9) Lit., its wielder must put forth more strength. The risk is not
so great, but then it requires a greater effort.
(10) Do not lock the stable door after the steed is stolen. All your
precautions help you nothing if you miss the proper moment.
(11) You must not be over-cautious, otherwise you will never ac
complish anything.
(12) Work whenever you can ; cf. above, n. 4.
( 13 ) These lines form the basis of the well-known German students'
song Gaudeamus igitur, originally a penitential song of two stanzas.
Stanzas ii and iii are found in a manuscript of 1267; stanzas i-iii were
probably known about 1717. The tune, which isa saraband, can hardly
have originated prior to 1750.
(14) Amuse yourself while you are young. Pluck those flowers of
pleasure which grow alongside the path ot life. Be no hermit or ascetic,
but do not ruin your health! Cf. the German (or rather, Swiss) song:
Freut euch des Lebens, weil noch das Ldmpchen gliiht ; pflucket die
Rose, eh' sie verbliiht! (by H. G. Nageli, of Zurich, 1793).
(15) That is, thy wife; cf Prov. 5, 15-18. In modern Palestinian
love-songs a girl is often termed a fountain or a well ; cf. my Book of
Canticles (see n. 21 on the Introduction) n. 36 on No. 8. The meaning of
the passage is: Do not neglect your lawful wife! Try to build up, a
family while you are in the full possession of your manly vigor !
(16) The sun is the sunshine of childhood when everything seems
bright and happy ; the moon is symbolical of the more tempered light of
boyhood and early manhood, while the stars indicate the sporadic mo-

VI'i — **e§«»- Qtotett on Bcdteiaetie -ssesseH*— 45
ments of happiness in mature age. More and more the number of rainy
days increases, but seldom interrupted by bright moments ; and when.
we are going down the hill, there is no sunshine after the rain, but the
clouds return, and everything seems painted gray on gray.
(17) The hands. (18) The bones, especially the backbone.
(19) The teeth.
(20) The eyes begin to lose their luster, and sight becomes dim.
(21) Lit., the doors toward the street are closed, i. e., the exits are
barred : secretions are insufficient, or vitiated, or cease ; he begins to
suffer from retention ( ischuria ) and intestinal stenosis.
( 22 ) His digestion is impaired.
(23) His sleep is short ; he awakens when the birds begin to chirp at
daybreak. (24) He is unable to hear sounds distinctly, and becomes hard of
hearing. (25) He hates to climb a hill, or to go upstairs, because he is short
of breath. (26) Lit., fears are on the way, i. e., he dreads a walk even on level
ground. (27) His hair turns hoary. Dr. Post, of Beirut, says of the blossoms
of the almond tree : Although the petals are pale pink toward the base,
they are usually whitish toward their tips, and the general effect of an
almond tree in blossom is white. Bodenstedt in his Tausend und ein
Tag im Orient (2, 237) speaks of the white blossoms of the almond
tree as falling down like snow-flakes.
(28) Lit., becomes a burden.
(29) The Heb. term is generally used for locusts in one of their stages
of development. It may have been loosely applied to many kinds of in
sects, just as bug is sometimes used here in America.
(30) Lit., the poor one. In the same way we read in Ps. 22, 21 :
From the jaws ofthe lion save me,
my wretched (life) from the unicorns.
Cf. Wellhausen's translation in the Polychrome Bible.
(31) Lit, breaks through. The soul is freed from the body, as the
butterfly emerges from the chrysalis. The Greek word psyche means
not only soul but also butterfly.
(32) The spinal chord. . (33) The brain.
(34) The heart loses its power to propel the blood through the body.
(35) The waterwheel, i. e., the whole machinery comes to a stop
(paralysis cordis) and this stoppage means dissolution.
(36) The grave.
(37) The hired mourners (qui conducti plorant in funere, Hor., Ars
poet. 431).
(38) Lit, before them. Cf. IV, p.
(39) In 1 Mace. 3, 56 we read that when Judas Maccabaeus (165-161)
organized his army, he discharged all men who were building houses, or
were planting vineyards, or were fearful (cf. Deut. 24, 5 and the late

46 — *#*#e@Ss- Qto'ea on fecdeeiaeite -*@s#3*«— viii
Deuteronomistic addition, Deut. 20, 5-8) but at the time ofthe author of
the present gloss there were no exemptions in time of war ; John Hyr-
canus (135-104) and his successors had no national Jewish army, but
mercenaries (Joseph., Ant., xiii, 8, 4). The soldiers of Alexander Jan-
na;us (see n. 12 on the Introduction) were Pisidians and Cilicians. In -
the army of Herod the Great (37-4 b. c. ) there were numerous Thra-
cians, Germans, and Gauls (Joseph., Ant., xv, 8, 4).
The meaning ofthe present passage is : Just as no one can avert the
wind, so no one can avert his death-day. There is no exemption, just as
there is no discharge from the ranks, no furlough in time of war. Even
the righteous must yield to the inexorable law of death, and wickedness
will certainly not exempt those who are given to it, for the wages of sin is
death (Rom. 6, 23).
(40) Cf. 2 Mace. 7, 22.
(41) According to Winckler this may be an allusion to Alcimus who
commanded that the inner court ofthe sanctuary should be pulled down
(1 Mace. 9, 54) ; see, however, n. 3 on the Introduction.
(42) Do what you feel inclined to, and enjoy what pleases your eye.
This ironical addition is based on Num. 15, 39.
(43) This passage is an interpolation. Ecclesiastes was no miso
gynist; cf. stanzas ii and x of section VIII (9, 9; 12, 1). Schopenhauer,
who quotes Ecclesiastes twelve times, remarks : Der geniale Koheleth
sagt: " Unter Tausend habe ich einen Menschen gefunden, aber kein
Weib unter alien diesen;" but three of the seven passages of Ecclesi
astes, which Schopenhauer quotes, are interpolations, viz., 7, 4 (III, 1)
quoted in Schopenhauer's works, vol. 3, p. 731 ; 5, 78; — 7, 12 (VI, 0)
quoted 5, 352 ; 6, 462 ;— 7, 29 (VIII, v) quoted 4, 32. See Schopen
hauer's Werke edited by J. Frauenstadt, andW.'L. Hertslet's Schopen
hauer-Register (Leipzig, 1890) p. 22 ; see also above, n. 25 on VI.
(44) Examining and counting one case after the other, making a
statistical investigation.
(45) Lit., calculation (ratio, proportion).
(46) Diogenes is reported to have gone to the market place, with a
lighted lantern in broad daylight, to find men. Napoleon I. said to
Gcethe : Vous ites un homme.
(47) That is, an ideal woman. (48) Lit, spirit ; cf. n. 2 on IV.
(49) Cf. nn. 1. 19 on I.
(50) More exactly, double-hemistichs, hemistichal pairs ; each line in
Heb. poetry consists of a pair of hemistichs ( with 3 + 3, 2 + 2, or 3 + 2
beats). (51) Graceful, elegant. (52) He never sacrificed substance to form.
(53) Lit, lords (members) ofthe assembly, i. e., parts of a collection,
lines forming parts of a coherent poem, not isolated apothegms or de
tached aphorisms. An isolated maxim, a single proverb, as we find
them in the Book of Proverbs, which was commonly ascribed to Solo
mon, is like the point of an ox-goad : it pricks one particular spot for a
moment, urging on and stimulating, but has no lasting effect. Sayings,
however, which are systematically arranged in a special collection form-

viii — **e#6S*- JlBfittvtattons -sSs^eew-8— 47
ing a coherent didactic poem, are as impressive as nails firmly driven
into a board : they have a firm hold on us. This is said also with
reference to the relative difficulty of memorizing isolated sayings as con
tained in the Book of Proverbs, on the one hand, and the coherent di
dactic poem of Ecclesiastes, on the other. It is much harder to learn the
Book of Proverbs by heart (owing to the lack of connection between the
individual verses) than the Book of Ecclesiastes which is written by one
shepherd (or leader) on a definite plan and with a definite object in view.
(54) Of Epicurus and his followers.
(55) On Greek philosophy. The Greek philosophers were very pro
lific writers. Cf. M. Friedlander, Griechische Philosophic im Alten
Testament ( Berlin, 1904) and E. Sellin Die Spuren griechischer Philoso
phic im Alten Testament (Leipzig, 1905).
(56) Schopenhauer says, Much reading deprives the mind of all elasti
city; it is like keeping a spring perpetually under pressure (quoted by
Dr. James Moffat in his Literary Illustrations of Ecclesiastes in The Ex
positor, Jan. 1905, p. 79) cf. J. Frauenstadt's Schopenhauer- Lexicon
(Leipzig, 1871) p. 57 and W. L. Hertslet's Schopenhauer-Register
(Leipzig, 1890) p. 127.
(57) This is supposed to be a Grecism,=roti7-o Travrbc dv&pimov (eortv
epyov) ;. cf. n. 10 on V ; n. 3 on VII. LXX, however, renders : brt tovto ttclq
6 av&puTTog. (58) Cf. 2 Mace. 12, 41.
(59) Viz., the snares, nets, and fetters, and other pitfalls.
(60) Lit., shepherd. dEHJBretnaftone.
AV = Authorized Version; — c. = chapter, cc. = chapters ;— EB =
Cheyne-Black's Encyclopedia Biblica (New York, 1899-1903) ;— JAOS
= Journal of the American Oriental Society ,¦ — K = The Books of
The Kings ;— 1. = line, 11. = lines ;— n. = note, nn. = notes ;— p. = page, pp.
= pages ; — v. = verse, vv. = verses ; — ZAT= Stade's Zeitschrift fiir die
alttestameniliche Wissenschaft ,¦ — ZDMG = Zeitschrift der Deutschen
Morgenldndischen Gesellschaft.
In the translations from the Hebrew, parentheses, ( ), indicate words
implied, but not expressed, in the Hebrew, or words supplied for the
sake of the rhythm. Brackets, [], on the other hand, indicate words or
clauses which must be restored in the Hebrew text. In the translation
of Ps. 45 (see n. 9 on III) braces, -j \ , indicate transpositions, the
traditional position of the words in the Received Text being marked by
-j \, while the transposed words are enclosed in-j }-. Similarly (i) and
[1] indicate transpositions of glosses.

The Johns Hopkins Press of Baltimore

A NEW POLYCHROME EDITION

OLD TESTAMENT
Exhibiting the composite structure of the books, with Critical Notes in
English, under the title :
THE SACRED BOOKS OF THE OLD TESTAMENT
A CRITICAL EDITION OFTHE HEBREW TEXT,
PRINTED IN COLORS.
With Notes, prepared by eminent Biblical Scholars of Europe and
America under the Editorial Direction of
PROFESSOR PAUL HAUPT, LL. D.

THE FOLLOWING PARTS ARE NOW READY:
Part i : GENESIS, in eight colors, by the Rev. C. J. Ball, Oxford,
120 pp. 1896. $2.00.
Part 3 : LEVITICUS, in three colors, by Prof. S. R. Driver and Rev.
H. A. White, Oxford. 32 pp. 1894. 75 cents.
Part 4: NUMBERS, in eight colors, by Prof. J. A. Paterson, Edin-
burg. 67 pp. 1900. $1.50.
Part 6 : JOSHUA, in eight colors, by Prof. W. H. Bennett, London.
32 pp. 1895. 75 cents.
Part 7 : JUDGES, in seven colors, by Prof. G. F. Moore, Cambridge,
Mass. 72 pp. 1900. $2.50.
Part 8 : SAMUEL, in nine colors, by Prof. K. Budde, Marburg. Eng
lish translation of the notes by Professor B. W. Bacon,
D. D., New Haven, Conn. 100 pp. 1894. $2.00.
Part 9 : KINGS, in nine colors, by Prof. Bernhard Stade and Prof.
Friedrich Schwally of Giessen. English translation of
the notes by Prof. R. E. Brunnow, Heidelberg, and Prof.
Paul Haupt, Baltimore. 314 PP- I004- $5-00.

Part io: ISAIAH, in seven colors, by Prof. T. K. Cheyne, Oxford.
206 pp. 1899. $3.75.
Part ii: JEREMIAH, in black and red, by Prof. C. H. Cornill,
Breslau. English translation of the notes by Prof. C.
Johnston, Baltimore. 80 pp. 1895. $1.25.
Part 12: EZEKIEL, by Prof. C. H. Toy, Cambridge, Mass. 116 pp.
1899. $2.50.
Part 14 : PSALMS, in black and red, by Prof. J. Wellhausen, Gottin-
gen. English translation of the . notes by Prof. J. D.
Prince, Columbia University, New York. 96 pp. 1895.
$i-7S.
Part 15: PROVERBS, in black and red, by A. Muller and E.
Kautzsch, Halle. English translation of the notes by
Prof. D. B. Macdonald, B. D., Hartford, Conn. 86 pp.
1901. $1.50.
Part 17: JOB, in four colors, by Prof. C. Siegfried, Jena. English
translation of the notes by Prof. R. E. Brunnow, Heidel
berg. 50 pp. 1893. $1.00.
Part 18: DANIEL, in black and red, by Prof. Adolph Kamphausen,
Bonn. English translation of the notes by Prof. B. W.
Bacon, D. D., New Haven, and Prof. D. B. Macdonald,
B. D., Hartford, Conn. 43 pp. 1896. $0.80.
Part 19 : EZRA AND NEHEMIAH, in ten colors, by Prof. H. Guthe,
Leipzig, and Rev. L. W. Batten, Ph. D., New York. Eng
lish translation of the notes by Prof. B. W. Bacon, D. D.,
New Haven, and Prof. D. B. Macdonald, B. D., Hartford.
55 pp. 1896. $1.00.
Part 20: CHRONICLES, in five colors, by Prof. R. Kittel, Leipzig.
English translation of the notes by Prof. B. W. Bacon,
D. D., New Haven. 82 pp. 1895. $1.75.
These parts may also be had in substantial and. attractive cloth bind
ings, in uniform style, with gilt tops. The price of these bindings is 35
cents. IN PRESS
Part 5 : DEUTERONOMY, by Prof. Geo. A. Smith, Glasgow.
EDITION DE LUXE
In compliance with a desire expressed by several distinguished biblio
philes, an edition de luxe has been prepared, printed on the most costly
heavy plate paper, in folio, with broad margins, limited to 120 copies
signed and numbered by the General Editor. Special prospectus of this
large paper edition with sarhple pages will be sent free on application.
Of Jeremiah, Ezekiel, Psalms, and Daniel, there is also a large
paper edition, limited to 50 copies printed on hand-made paper.
Orders should be addressed to The Johns Hopkins Press, Balti
more, Md.

POLYCHROME BIBLE IN ENGLISH
Edited by Professor PAUL HAUPT.
Of the Polychrome Bible in English, the following parts are now
ready :
LEVITICUS, translated by Prof. S. R. Driver, of Oxford.
JOSHUA, translated by Prof. W. H. Bennett, of London.
JUDGES, translated by Prof. G. F. Moore, of Andover.
ISAIAH, translated by Prof. T. K. Cheyne, of Oxford.
EZEKIEL, translated by Prof. C. H. Toy, of Harvard.
PSALMS, translated by Prof. Julius Wellhausen, of Gottingen,
and Dr. Horace Howard Furness, of Philadelphia.
A detailed prospectus of these parts of the English edition of the
Polychrome Bible may be had in America from Messrs. Dodd, Mead &
Co., New York.

ASSYRISCHES HANDWORTERBUCH
By Professor Friedrich Delitzsch.
75° pages. Price, bound in paper, $12.00; bound in half leather, $13.00.
Orders in America should be addressed to
The Johns Hopkins Press,
Baltimore, Maryland.

THE ASSYRIAN E-VOWEL
A Contribution to the Comparative Phonology of the Assyro-Baby-
lonian Languages. By Professor Paul Haupt. 30 pages, octavo, price
30 cents. Orders should be addressed to
The Johns Hopkins Press,
Baltimore, Maryland.

CONTRIBUTIONS TO ASSYRIOLOGY AND
SEMITIC PHILOLOGY
(Beitr'dge zur Assyriologie und Semitischen Sprachwissenschaft.)
Edited by Professor Friedrich Delitzsch, and Professor Paul Haupt.
Volume I. 636 pages, royal 8vo., 2 portraits and 14 plates of inscrip
tions. Price $10.00. — Volume II. 645 pages, royal 8vo., 2 portraits and
83 plates of inscriptions. Price, $10.50. — Volume III. 590 pages, royal
8vo., 48 plates of inscriptions, 30 illustrations, 3 maps and 1 plan. Price,
$10.00. — Volume IV. 590 pages, royal 8vo., 19 plates. Price, $10.00.
Attention is called to the very limited edition in which the Beitr'dge
is published. The completion of the sets of the older periodicals (the
Zeitschrift fiir agyptische Sprache und Altertumskunde, for example)
is often difficult, if not quite impossible.
Subscriptions in America should be addressed to The Johns Hop
kins Press, Baltimore.

THE CHALDEAN FLOOD TABLET
The Johns Hopkins Press has on sale a few plaster casts of the
eleventh tablet of the so-called Izdubar or Gilgamesh Legends, com
monly known under the name of the Babylonian Nimrod Epic. The
tablet contains the cuneiform text of the Chaldean Account of The
Deluge as restored by Professor Paul Haupt in the second part of his
edition of the Babylonian Nimrod Epic. The text is based on thirteen
different copies of the Flood tablet, the fragments of which are pub
lished in Professor Haupt's edition. The originals were found during
the British excavations in the Valley of the Euphrates and Tigris, and
are now preserved in the British Museum. The present clay tablet has
the size of the largest Deluge fragment (85^x6^ in.) known in the
Kouyunjik collection of the British Museum as K 2252. The text has
been engraved in clay under the direction of Professor Haupt by Rev.
R. Zehnpfund, Ph. D., of Rosslau, Germany.
The casts have been most carefully finished in colored plaster so as to
give them the appearance of a real cuneiform clay tablet. The tablet
contains in six columns 331 lines of cuneiform writing. An accompany
ing statement gives explicit directions for the reproduction of cunei
form tablets.
The present tablet will be found especially valuable for academic
classes, as it will enable students who have not access to originals to
study the cuneiform writing. It is proposed to issue a number of the
most important Assyrian and Babylonian texts in this manner.
The tablets are safely packed in boxes and will be sent on receipt of
$1.50. Orders should be addressed to The Johns Hopkins Press, Balti
more.

SERIALS ISSUED BY THE JOHNS HOPKINS PRESS.
I. American Journal of Mathematics. Frank Morley, Editor.
Quarterly. 4to. $5 per volume.
II. American Chemical Journal. Ira Rem sen, Editor. Monthly.
8vo. $5 per year.
III. American Journal of Philology. B. L. Gildersleeve, Editor.
Quarterly. 8vo. $3 per year.
IV. Studies from the Biological Laboratory. Volume V complete.
V. Studies in History and Politics. Monthly. 8vo. $3 per volume.
VI. Johns Hopkins University Circular. Monthly. 8vo. $1 per year.
VII. Johns Hopkins Hospital Bulletin. Monthly. 4to. $2 per year.
VIII. Johns Hopkins Hospital Reports. 4to. $5 per volume.
IX. Contributions to Assyriology and Semitic Philology. 8vo. Paul
Haupt and Friedrich Delitzsch, Editors.
X. Memoirs from the Biological Laboratory. W. K. Brooks, Editor.
XI. Modern Language Notes. A. M. Elliott, Editor. Monthly.
4to. $1.50 per volume.
XII. American journal of Insanity. Quarterly. 8vo. $5 per volume.
XIII. Reports of the Maryland Geological Survey.
XIV. Terrestrial Magnetism and Atmospheric Electricity. L. A.
Bauer, Editor. Quarterly. 8vo. $2.50 per volume.
XV. Reprint of Economic Tracts. J. H. Hollander, Editor. First
Series, $1.50; Second Series, $1.
XVI. Annual Report of the Johns Hopkins University. Presented
by the President to the Board of Trustees.
XVII. Annual Register of the Johns Hopkins University. Giving the
list of officers and students, and stating the regulations, etc.
The Johns Hopkins Press, Baltimore, Md.

YALE UNIVERSITY LIBRARY

3 9002 08844 7553