THE tUDEMt'S ECCLESIASTES jAMt' IsXjHG, ■ i !"",;, LLD. BS1475 .5925 OJvi«i«r- ._3l.S I'A-lS Section. ..,*.!rli, I (L ^ No, the: STUDENT'S COMMENTARY A COMPLETE IIERAIENEUTICAL MANUAL ON THE BOOK OF ECCLESIASTES CONSISTING OF A CORRECTED TIEllREW TEXT. AX A.Ml'LE CRITICAL APrARATUS, A FREE BUT TERSE METRICAL RENDERING, A MODERNIZED AND RHYTHMICALLY A R R A N G E D T R A N S L A T I O N , AX EX TENDED INTRODUCTION. A DETAILED TABULAR ANALYSIS. THE AUTHORIZED VERSION AMENDED, THE AMERICAN REVISED VERSION, A CLOSELY LITERAL METAPHRASE, A COPIOUS LO(nCAL, EXECETICAL, AND PRACTICAL EXPOSITION, AND FULL LEXICAL, GRAMMATICAL, AND VINDICATORY NOTES ADAPTED TO UEADEHS, PHEArnERS, AND SCITOLARS OF EVERY ^TAGE OF PROGRESS AXD OF ALL DENOillNATJONS By JAMES STRONG, S.T.D., LL.D. NEW YORK: HUNT & EATON CINCINNATI: CRANSTON & CURTS Copyright, 1803, by ■1 Madisox, N. J. PREFACE. THE title-page so full}^ describes the parts and plans of this volume, that but little need here be said additionally on these points, except what fol- lows under the head of Explanations. The task of the commentator, as I apprehend it, properly consists in ascertaining the true text of the writing commented upon, and then developing its exact sense and bearing. Tlie former of these duties can only be justly accomplished by a careful and minute exami- nation and comparison of the written and printed editions, with the collateral help of versions, etc. ; and the latter part of his undertaking is fulfilled most justly by accurate translation and judicious annotation. The formal Introduction is subsidiary, as setting forth the history, authen- ticity and literature of the production, and the formal Analysis as exhibiting the concinnity of its contents, both in detail and as a whole. For the sake of placing as well as eliciting the meaning in its full light and force, and from different points of view, I have given several versions, none of them put forth as my ideal for general use, but each having its distinctive char- acter and purpose, as indicated by its title ; and in order that no aspect or si<'-- nificance of the original phraseology, in turning it into an idiom so different as the English is from the Hebrew, might escape the reader's attention, I have made these range all the way from the baldest possible rendition to other forms more or less paraphrastic* By this means, in connection with the associated parts of my work, I have endeavored to exhaust, as nearly as could be done within a reasonable space, the entii'e contents of the book expounded ; that is, to discover, display and explain precisely what the writer says, and how and why he says it, as well as to develop what he means or implies, and at the same time to show its pertinence, truthful- ness, consistency and importance. In the running comments, which these last remarks include, I have not thought it advisable to controvert the opinions of those with whose views I have not been able to coincide, nor to encumber my pages with citations of authorities, except in cases of very special interest. The fairest and most satisfactory course for those who may honor me with perusal or consultation, if they wish to know the sentiments of others, is to read for themselves the volumes that exhibit them. * The render will understand tliat everywhere the chapter and vurse numbers inclosed witliin square brackets are those of the Hebrew text when it differs in tiiis respect from the English version (namely, in v, 1-20 [iv, 17-v, 10]). iii ECCLESIASTES. For a similar reason archreological and dogmatic questions and particulars are not discussed here, but are simply referred to in general terms ; and sermon- izing has been avoided as inappropriate and tiresome, although the bearing of important principles, as set forth in the text, upon human life, historical, social and individual, has not been neglected. For mere general illustration I have neither space nor occasion, and the same may be said of pictorial embellishment. Biblical and theological dictionaries are now so abundant and excellent, that all these collateral helps may here be safely dispensed with. Lexicons and gram- mars come under the same category, everything essential in these regards being supplied in the renderings, and the marginal and foot-notes. I have sought to give the reader the results of sound scholarship without troubling and detaining him imnecessarily with its technical details. At the same time I have furnished him with the means of judging for himself, according to his degree of capacity, on all the ]K)ints involved. The following considerations have led me to select the Book of Ecclesiastes for the beginning of a Biblical task which may be regarded as the outcome of a life-long preparation: (1) During the twenty-five years of my connec- tion with the Drew Theological Seminary I have annually gone over this book with my classes very carefully and minutely, so that I may be presumed to comprehend its import quite thoroughly ; (2) The book is itself one of the most difficult and most disputed of all in the sacred canon, and therefore any new light Avhicli may be shed upon it ought to be most welcome to earnest Bible students ; (3) It is a comparatively short book, and any imperfections or infelicities in my mode of treating it may hereafter be more readily corrected by the aid of friendly criticism or suggestion, which I accordingly invite to be made to me directly or by the press or through my publishers. JAMES STRONG. Madison, N. J. EXPLANATION EDITORIAL AND TYPOGRAPHICAL DETAILS. I. The Hebrew Text. 1. This is that of Van der Hoogiit,* vvliicli is now universally acknowledged as the Texlus Re- ceptus of the Hebrew Bible. I have strictly followed it, only correcting obvious typographical imper- lections by collating it with a late impression of the reprint of Hahn (stereotyped at Leipzig in 1831), with a careful comparison of the accurate text of Theile (seventh stereotype edition, Leipzig, 1889). Van der Hooglit's text was based upon that of the Jewish printer, Joseph Athias, of Amsterdam, where his two editions were published (1611 and 1667) ; and Van der Hooght's notes, briefly in the margin and more fully in the appendix, indicate his deviations from Athias, as well as from the printed editions of Bomberg, Plantin, and others who had preceded him, with occasional notices of Mas- oretic copies. I have carefully noted the variations from this in the critical edition of BAER.f but have not adopted them into the text. 2. The only other change which I have made in the text consists in the elimination of such Masoretic crotchets as the extra large or small letters, together wiih the suspended, prostrate, and inverted ones ; and especially in the restoration of the true vowels to the KHhiyh, or textual read- ings (indicated in ordinary Hebrew Bibles by the circle O above them), in place of those of the margin (the Q^riy), which are absurdly substituted for them in the so-called Masoretic text, where they make unpronounceable S3'llables. I have retained the superimposed circle, however, as a note of such Masoretic preferences. Their value the reader will hud estimated in the foot-notes or in the body of the Commentary at each passage. 3. The form of the text is adjusted so as to exhibit the parallelism of clauses, whicli is the essential feature of Hebrew versification, in lieu of prosodiac measure. This will be more fully and readily apprehended from the " Rhythmical Translation." As a key to the principal species of this parallel- istic structure, a series of diacritical marks is added in the margin, both with regard to the correspond- ing clauses in the same line, and also the couplets or triplets in the adjoinmg lines, the signification of which is as follows : = . . . . . .Synonymous, or equivalent positively. — . . . . . .Imperfect, or prosaic. II ... . . .Antitlitliral, or opposed, often by a -f-. . . . . .Mixed, or involved. negative. §••• . . . Intruvejied, or regressive. X... . . . Sijnfheticul, or continued, by addition «s^. . . . . . Transposition of words or order. or logic. <. . . . . . Climax, or culminative. +•■• . . .Refrain, or repetitional. > . .. . . .Anticlimax, or diminishing. * There are two title-pages, the first engraved within a portal, the second in alternate red and black tvpe with an illustration. The latter is as follows : ""D"'3in3i D^x"'n: min, biblia iiebraica, Se- randniii idtiiiiani editionoii Jo.s. Athi.«, a Johanne Lel'Sden JJenuo recofinilam, Recensita atque ad Masoram, et corrcctiorcs Bomijergi, Stephani, Plastini, ALiORL'Miii'E EniTioNES, exqulsite ador- nata variisque Xotis illustrata Ah Everardo van DEK HooGHT, V.D.M. Editio lomie acairatisinia. AmsteltEdami et Ultrajccti, Ediderunt Boom, Waes- berge, Goethals, Borstius, Wolteis, Hal ma, van de Water, et Broedelet." 1705, 2 vols., 8vo, pp. 334 and 352, besides prefatory and supplementary matter. 1- n'hyO Kr)n, or " QUINQUE VOLUMINA (Canticum Canticorum, Ruth, Threni, Ecclesiastes, Esther) : Textuia Masorcticani accuratissime ex- pressit, e fontibus Masorsc varie illustravit, Notls Criticis confirmavit S. Baer. Pricfatus est edendi operis adjutor Fraxciscus Delitzsch. Ex offi- cina Bernhardi Tauehnitz. Lipsiae, 1886;" 8vo, pp. 100. This is a part of a critical Hebrew Bible, now extending nearly through the whole of the sacred text. I have not thought it worth while, however, to notice such strange pointings as nODn (usually \n\i not invariably adopted by Baer), nor to mention his Masoretic authorities in my notes. ECCLESIASTES. II. The Critical Apparatus. 1. This is placed, for convenience, at tlie fool of the same page as tlie corresponding Hebrew text, in the form of notes, wiiich are referred to by means of superior Arabic numerals, ruuiiiiig con- tinuously through each chapter, and answering to others set immediately after the words in the text to -which they relate. As is well known, the materials for this purpose are much less copious than in the New Testament; and, in fact, tlie '■ Masoretic text " may be said to be the stereotyped one of the Hebrew Bible, if not actually the only one extant. The deviations in old MSS. and an- cient versions, moreover, have not yet been collected with an equal degree of diligence, nor systema- tized under such strict rules of biblical criticism, as in the case of the Greek Testament. 2. In the absence, therefore, of anj' truly critical edition of acknowledged thoroughness and originality thus properly furnished, I have chiefly relied, for the various readings indicated, upon the great work of De Ilossi,* which still remains the principal source of information in this regard. I have also had at liand, for c«nsultation in doubtful cases. Brian Walton's magnificent, and Slier and Theile's useful Polyglots, together with Ginsburg's sumptuous (but unfortunately yet incomplete) work on the Masorah ; and for the Septuagint, Tischendorf's fac-simile edition of the Sinaitic MS., and the recent phototype editions of the Alexandrian and Vatican MSS. 3. Tiie following abbreviations are employed in the critical foot-notes: " Aq." The Greek version of Aquilla. '" Ar." Tlie Arabic version in Walton's Polyglot, as above. " Athias " His edition above referred to. " Baer" His edition above referred to. " copies " Texts employed bj^ Van der Hooght, as above. '"etc." Other critical authorities, chiefly Talmudic. " Jer." Terome's separate translation. "marg." The Q^riy, or Masoretic margin. ''MS." or "MSS.'" The codices enimierated by Do Rossi. " Sept " Greek (Septuagint) translation. " Sym." Svmniachus's Greek translation. " Syr." The Syriac version in Walton, as above. " Targ." Tiie Chaldee (Targum) version in Walton. " text " The K^thiyh, or Masoretic text. " Theod." Theodotion's Greek translation. " V. D. H." Van der Hooght's text. " Ven. Gr." The Greek translation found in Venice. " versions " Those here enumerated, when unanimous. " Vulg." The Latin (Vulgate) translation. 111. The Metrical Rendering. 1. Here the general idea and course of thought are sought to be made clear, without much at- tempt to follow the exact phraseology of the text. The lawk of J^^nglish prosody and modern rhet- oric are strictly observed, and these occasionally require some modification of the expression. The measure adopted is " blank verse," or uimhic pentameter, without rhyme, which is most agreeable to the free si\'le of the original. 2. The marginal notation of chapter and verse is that of the English Version, as is likewise the case in the Rythmical Translation, differing (as above noticed) bj' one verse in a single passage only (v, 1-20) from that of the Hebrew Text. *"VARIJ^; LECTIONES VETERIS TESTA- MENTI, ex immensa MSS. editorumque codicum congerie liaustffi, et ad Samar. textum, ad ve- tustiss. versiones, ad accuratiores Sacra; Critica; fontes et leges examinatie, opera ac studio Jo- HANNis Bern. Dk Rossi, S.T.D., et in R. Par- mensi Acad. Ling. Or. Profess." Parma, 178G-98, 5 vols., 4to. This gigantic task involved the mi- nute collation, word by word, of about 2,000 He- brew MSS. (most of them, of eourso, being merely single books, or groups of books, of Scripture), be- sides all the ancient versions and the earlier edi- tions, and the result is here given of all variations in each specifically. It includes and greatly extends the critical researches of Kennicott and others. A Old Testament, Revised from Critical Sources," etc. (London, 1855, 8vo, pp. 222), which tabulates them, with some omis.sions and a few additions ; it is couched in easy Latin. The Hebrew is all un- pointed in De Rossi and usually in Davidson. The only other noteworthy work in this connection, per- haps, is "BiHi.iA Hkhkaka, or the Hebrew Script- ures of the Old Testament without points, after the text of Kennicott, with the chief Various Readings, selected from his collation of the Hebrew MSS., from that of De Rossi, and from the Ancient Ver- sions; accompanied with English Notes, critical, phil- ological and explanatory, selected from the most approved Ancient and Modern, English and For- Biblical Critics. By B[enjamin] Boothroyd, very convenient summary ofits contents is given by [D.D.]." Pontefract, complete, ISlC, 2 vols., 4to. Samuel Davidson, D.D., in his " Hebrew Text of the In this the strictly critical apparatus is quite meagre. EXPLANATION. IV. The Rhythmical Translation. The cliief object, of this is to indicate more distinctly the parallolistic structure of the poem, that being (as previously described) the most striking outward trait of Hebrew poetry. Only such free- dom has been indulged in the language as seemed necessary to bring it into harmony with modern usage, and to illustrate properly the aphoristic and alliterative style of the original. The strophic division, it will be seen, has been carefully denoted in substantial agreement with that of the He- brew Text. Each paragraph will be found to contain and develop a distinct thought or proposition. Many popular apothegms seem to bo embodied in the course of the essay, and I have accordingly distinguished them by quotation marks ; and the concluding portions are almost entirely of this pithy and sententious cast, requiring the antipliony of rhyme for the proper effect upon Occidental ears. V. The Introduction. This discusses such topics as are usually treated in preliminary dissertations of this kind, and therefore partakes largelj" of the apologetical character. In the present case the questions thus in- volved are of extraordinary interest and importance, from the great discrepancy and uncertainty of the views entertained by many concerning the book itself, both as a whole and in some of its leading statements. I trust that my remarks will, therefore, be of service in enabling the reader to ap- preciate the spirit, intent, and sentiments of the sacred writer in a general way, and thus prepare him for a better understanding of the exposition in detail. While controversy has been avoided, the difficulties and objections have been fairly stated, and an earnest effort has been made to meet them satisfactorily. Of the list of commentaries appended, I have personally examined and consid- ered the most accessible and influential. I have spared no pains to qualify myself duly for the serious task which I have assumed, or to accomplish it faithfully. VI. The Tabular Analysis. This is not designed as a mere table of contents to the Book of Ecclesiastes, but rather as an outline of the drift and connection of its several parts, down to each verse, and often still more minutely.* Beyond this the Annotations still further indicate the logical relations of the successive paragraphs, clauses, and even words. This tabular form will serve as a kind of map to guide the student in tracing the way from point to point, as well as in taking a comprehensive survey of the entire treatise. In order to this the links of thought are supplied, which the sacred writer, after the Oriental fashion, lias taken for granted will suggest themselves to his readers, but whicli are not so obvious to us who are so remote in time, language and circumstances. We have to be shown how to look at the subject from his point of view. It is psychologically just to assume that no sane person, especially of the talent and culture evident in the writer of tliis book, thinks or speaks with- out a logical concatenation between his propositions ; there must be some " association of ideas " in what he utters, for that is the law of rational mind. It is the business of the expositor to discover this train of thought, however subtle or recondite it may be; and while he has no right to read into the text upon which he is commenting any foreign or ungermane notions — that is, such as spring from his own prepossessions or excogitations purely (how common a fault with biblical interpreters I ) — j'et it is surelj'' his duty to show some reasonable connection between the successive statements of the book which he has luidertakeu to explain, as well as its consistency as a whole. My efforts in this direction, I trust, will at least prove that the discourse of the Preacher is not devoid of a plot or plan, as some have rashly averred ; and they will thus, I hope, help to vindicate the unity and harmony of the book -j- VII. The Commentary Proper. 1. The Authorized Version, placed first at the top of the page, and designated in Ihe margin as A.'V. is reprinted exactly from the best current standard (British) text of King James's translation, with only the marginal notes properly belonging to it, referred to by means of the usual signs. * In the subdivisions of verses the abbreviations, *' f. c," " m. c," " 1. c," etc., mean " first clause," *' middle clause," " last clause," etc. ; and in cor- responding cases " h." means " half." f Even Delitzscli, the late prince of German evan- gelical expositors, puts forth, as his latest and de- liberate conclusion, what seems to us not only a lamentable confession, but even a gratuitous asser- tion, in the following peremptory language (Com- mentarr; on Ecclesiastes, Clark's edition, p. 1 88) : "All attempts to show, on the whole, not only oneness of si)irit, but also a genetic progress, an all-embracing plan, and an organic connection [in this book], have hitherto faiU^d, and must fail." Such an im- potent prophecy is a j)oor recommendation of his theory of a compound authorship of Ecclesiastes. ECCLESIASTES. In a separate space immediately below these are given all deviations from the text (including the chapter-headings) of the edition of 1611, except the merely archaic spelling; and these are referred to by means of superior italic letters. The number of these changes, whether for better or for worse, will somewhat surprise the ordinary Bible reader, and some of them are of considerable importance. Among them are introduced, by a similar reference, any variations in the raarginal readings from the original edition, whether erroneous or otherwise. The only additions to the te.xt itself are occasional emendations, inserted within brackets [ ], as substitutes proposed for markedly obsolete, ungrammatical, indelicate, ambiguous, unintelligible or erroneous renderings, or else resulting from a spurious original, for which last see the Various Read- ings of the Hebrew Text, and the Critical Notes in the Commentary. 2. The American Revision, placed in the opposite column at the top of the page, and designated as A. R. in the margin, is the Anglo-American Revised Version, with only such changes intro- duced into the text or marginal notes as are indicated in the Appendix to the British copies. In doubtful cases I have availed myself of my personal knowledge on the subject as a member of the American Revisory Committee.* In the space immediately below tlie marginal notes are given all British preferences tlius deviated from, whether of the text or the margin, reference being made to them bj^ means of small Roman letters. 3. The Literal Metaphrase, for convenience' sake, is interspersed, in detached clauses, among the annotations in regular order ; and is intentionally of servile closeness in the attempt to represent the precise form and style of the original phraseology with the utmost possible degree of exactitude. Even good English, much less elegant, has not been aimed at here, provided only intelligibility has been preserved, and therefore some words have been used, which, perliaps, are not in any diction- ary, but which are so legitimately formed that they will occasion no difficult}' of apprehension. Each Hebrew word has been invariably rendered by the same English word, the latter never being employed for any otlier Hebrew word of an essentially different form or origin; and an effort has likewise been made — occasionally at variance with common usage, and possibly at tiie expense of euphony — to retain, wherever practicable, a trace of the same rendering in other derivatives from the same root, so that the reader may easily associate them together and at once recognise their aflSnity.f Proper names have been translated in the same manner. The following typographical devices are to be noted in the literal renderings. Tlie chapter and verse are indicated by heavy-faced numerals (Roman and Arabic respectively). Whenever those in the English version differ from those of the Hebrew text, the latter are immedi- ately subjoined within brackets, [ ], Words directly translating those of the original are set in full-faced type, including auxiliaries and derivational terms, when expressly denoted by the Hebrew form or construction. When these are superfluous according to English idiom, they are inclosed in parenthesis-marks of ordinary type. Words required hy the English idiom in order to complete the sense grammatically, but not having an equivalent expressed in the Hebrew, are set in smaller heavy letter. Words approximately representing only a peculiar form, construction or idiom of the Hebrew, are occasionally inserted in ordinary type ; but when they are added as explanations or equivalents of a rendering so extremely literal as to be obscure, they are inclosed in ordinary brackets. The mathematical sign of addition, +, connects words which are united as one in the Hebrew.^ The end of eacli separate portion of the literal translation is indicated bv upright parallels, thus, ||. 4. The Foot-notes are purposely as brief as possible, and embrace mostly philological and eisagogicul particulars, whicli are of technical importance ; occasionally logical or controverted details. Reference to them is made from tlie Metaphrase by means of superior numerals which are ■continuous for each chapter, the Arabic figures (when alone) meaning notes in the same chapter, * One of the most frequent examples of such uncertainty occurs in the application of rule IV of the Old Testament, or rule VII of the New Testa- ment, under " Classes of Passages," where the choice between " who " and " that " instead of " which," when used of persons, largely depends upon taste or euphony. I have generally deemed " who " preferable where a particular individual is referred to, and " that " where the reference is more general ; except when it is desirable to avoid alliteration with a contiguous " who," " which," " where," etc., or with " the," " that," " this," etc. I See this illustrated in the Indexes at the close of the volume. In some cases the literalness may at first sight appear excessive, but in no other way can the etymological force of the words, which is the basis of their varied applications, be so tersely and effectually exhibited. In this difficult selec- tion, to which uniformity and yet distinctiveness are essential, the simpler forms, especially Anglo- Saxon primitives, have been preferred ; but in some cases these had to be reserved for other near- ly synonymous Hebrew words, which will eventu- ally come into view. \ Not incidentally by Maqqeph (the Hebrew hyphen), but constructionally only, as auxiliaries op " inseparable " particles. EXPLANATION. and the Roman letters those in other cluiptcrs; thus enabling the student to turn readil}' back (or occasionally forward) to an explanation of the same form or usage elsewhere.* In these foot-notes the Hebrew words are transliterated into English characters according to a uni- form systeu), which will enable any one acquainted with the Hebrew alphabet to recognise them at onco.f This has been thought {)referable to using the Hebrew characters, wliich are t)-pographically difficult to insert ("justify," as the printers term it) among the English, and are likewise crabbed to most persons' eyes. Vlll. THH INUHXES. Two of these are given at the end of the volume (as already alluded to), the first constituting a Ckwisov vocabulary of all the Hebrew words (ground forms or those given in lexicons) occurring in Ecclesiasles, with their mode of Anglicism and meaning as indicated in the Foot-notes and Meta- phrase of this Connnent^iry, and all their occurrences in this book of Scripture: in the manner of a Concordance-Dictionary. A small superior numeral attached to a verse-figure indicates a correspond- ing number of occurrences in that verse, and a star attached indicates that a special remark upon the word may be found there in the foot-notes of the Exposition. The second Index is measurably the converse of the first, although of course the citations are not repeated. * An additional foot-note has occasionally been inserted, and in that case the previous num- ber has been repeated with a jirimc or accent mark (') in order not to disturb the other ref- erences. The same mark is also iiseil to distin- guish translations of slightly different forms of the same Hebrew word in the Metaphrase and Indexes. f Compare the Indexes at close of the volinne, "here tlw same method is adopted. HEBREW TEXT. n^ "v^ Ix •IT T 1 • i .■r'.)|' "^3 V V' -J- I •.• IT > - z-^bz" bz- 2 z^bz- bz- rx • V IT - ■"^ AT TIT 'ir/2>— bzB II -1 ix :■ IT ^T : 1 ni ix V AT - IT 4. -piT 5^!?5ld i/bip-^-bNi ' II ( A T 1 zin'M- 1 "P5< Tj;:^ir; g =^ ^ T !-■•• ■ z ZZ 1 ZZ^'iZ 1= - 1 T T ^ rr ^1 Z"'ZZ~"'^'i "1 = ■.• IT T . •/JljL T - I. • ^t 1 -J* : 1 "i Iwt ILJ • T : -^v Z'^^y ■ T : ~ T ={: 1 : ri z^^z-r-bz 8 '•"zbr-wxp ' -PT:- J — Baer -p^: — •^ ' n-iT- -three MSS. n-i "T 2 3 -Baer )3"iN -Athias -b -r; -sbi -man ■ MSS., Sept., Svr., Targ. and Ar. Xll ECCLESIASTES. AVTi"v * t—-r:- - :■ :rv -■ T Tiv IX t V IT - - '- '^iil 1 = P • ^^ ^^^'/J ) I JJ U/N b_ /J^,^ «^ tilt !_^ I" t : • ^ I i '■.": ■ I I : -'It « : r= ^ t rU ^ . I iN «^ ^.* ' k. wu^^ ^ : rv -: riT - ; a- i-t \^^4yi : ~zr~'d') Trrc^ Z': ri"-^.2T IT -; 1 IT V. . |. .. ,. ) ' • r "nbniP '^:^5 1 "' ; X m % ^ ^ •IT T 1 • ^•' 1 : • ~ ?in:7 r5< 11 ^11^ I I t I XV 12 I ^ "ATT ~ "-•" M~:i~ '■. — •■ ( j~ I : 1 i 1 : '^ : ■ • ■ v '-""t: ix :ii Tf\y:^ ::^wsn "-^zz^ ::'^n"'::.s ''"?n] >n"r]>"'.v:in iD"/2"Gn rnn X- v-.Tv •-••rr T 1 + ) I A : • -J- I IT": >- I 'r\sn 14 n5>'^ 15 T : T • : - : • :^- : -; ^--^ • :- • •ATT I : - ^-T : - IT T 'T : T T T V -; T ■>- ^.. . _ j_ _ :,• • • * tTil3"'3"3 — other copies J^'irr^li — Baer ;^i:5;'2"»2 '■^ -,r; — Athias -jp; — several MSS. prefix •-" CJN " Nir;— Baer 5•• : ^T : • ; ^t : ~-; ^t i : • * : •-: • :-'-t ^^ . . ,T ^ - ,. . . J AT : • r-i'T ' ^ : • A* T : TT IT ^••: • T : 71" ■^* • • : V ; */ -*v ■"• -'" 1 —■r -^v -•• ^ iz^i2^2 "^"7 ^nrj: z^nz ^:5 t^:z [-_. r t: ^- • .-'-7 . 7 • • ^-7 AT-' r • : ^" : • I -I-.- 7 )'•• ^•••7 •:'--T: a---;- I- • • -"-T A* 7-7 r"^i"^:i^ riHEu:^ u^^c'j Sn^:p 1 + Ix ^b '"nv. nz"^n \s:n ipz r:p7a C5 T-iT •• : - ) -^T UT -.I: • -i- •iT T I • "■"» : ' » iv =" * '• nibbh — many MSS. ribbin — Athias (with ■* fnNbl — other copies TnNbl several MSS.) TlVrh ^ "^dN 1 1'" — Athias(withsomecopie.s) ""^wX "!" '' nibrcn — very many MSS., Sept., Vulg., Syr., 6 1":;-'':— two MSS. trir:— one Ti^Z'i Targ., Ar. and Yen. Gr. PlbrCl "1 C"''':"«:ir; — one or two MSS., Sept., Syr., A'ulg. '' 'TVI a^Tx — several MSS. and Vulg. -^VZ'^l and Ar. C"">Iir; b^n - T'^'P — many MSS., Syr. etc. add '7 II ' —2~:i< — very many MSS.,Yulg. and Yen. Gr. s rrr;"— one MS. IT! S^tVr^"^ '" frT:^ — two MSS. TT, - "^ — other copies "C?. " I'n'd — very many MSS. tTTI'w — some ^TH ^ Tri — several MSS. rS" — some 1-X — one JlT """^■^ ECCLESIASTES. rir^'2-T u 8 1= . T : -'•7 • • • T '.ATT ' 1 ~ Kzb 'Yr-'O Tsr: ^rzci-i '''n':-3i n I! I X Ix !• T : 'T Av •• • : ^"7 ' nri/3"c~'P!i'/2 »• 1 : t I'- ■^r^" ^':i^'o "^^ ■:ri lo '^2':"^^« t^t/^-wS':' fx Ix r= 1 = +•; r = • 7-: I • V J—- 7 • -7 -'7 IV ''CTQ'":'ZZ *7 7IV i^n -^"^1 V IT - - '- - •• 7 ^•' r • — : • ->• I '72- '7271 nsni rii ! X ; V IX fx Ix )v V - J'— ;r 7V T7IT -/.• ->• 17 ^7: V -: '•• • 7 • -'• T. U^l I) I 7 7 I'.' 'P'^osm u " SrtTl— one MS. :::rtT-a5 '^ ■'pb'lSI — two or three MSS. Tb"3^T '•* tT'Ti'd — all versions TTi'd — one MS. fi'^jn '^ Ni^""«:i — other copies N^^O '■ pj< — a few MSS. omit 's iniC" — very miiny JISS., Sept. (some copies), Syr., Vnlg. etc. in">::"— some MSS. iniiliy '^ ■'IN — three MSS. omit -" -p^r^S— Baer li'^n^?) HEBREW TEXT. XV ir r= :2":2-rN n^i:^ ■n5< TT^T^TiD ''Zi^-zy ^n>"~n ■"rp"^ ~^]i<-3 x"^c2n n^pas ■"Z':^ ^z.y "^ni/GN^i 15 1 "< ■.• IT ^V AT ; ^- : - .TTIV ) s:- ) .. . T : • J - • T - ^- - T : V : ^TTIV '9t ^y. 1 1 ^■^r-. I VAT- --'- ^T-;rv v-w-r -t ^- -j- • -_i- ■.• . ..j. ^' I VAT" --■- ^"T '•-."IV |T-;|- '■:;{•■: ^TTit v • - j-.- T T -■ : :\' ^7 7 v: >'":i^ ^7D^ 19 VAT - --J- + : pzn nT-Z;» V IT <■•.• II - X Ix +1= V IT - - J- • : >-T r.- TT-Jv T -'^ A" V -'••t: >■ — : • > - : ~ rr'GZz^ r>'~z^ n:aznz 'Srard ''z-wS iz^-^z 91 I A : • : - ^- : ' i : t : ■> y-:r.- t t j- . . -^ -^ ' : V - .• : • - IT 'J V 77: IT - 't 7: '— • » lit t_:t '-' "£•, — one MS., Sept. and Ar. "" • •'■- TN— a few ilSS., Sept. (Vat.), Syr. and Vulg. "* laffSNd— Baer ISrT'SNd omit ■^ ^rr — other copies ^r^' ■■* "^abi TT-2m — one MS. -r'^N": — Vulg. pre- fixes this word 59 ■CN"'b — other copies and Baer "diif:) •■'" h'ZZTi — one MS. and Sept. '■p-zV ^' "'p'b^:rd — many :mss. etc. add "rTirrndi ■'" ^i2"d2 — two MSS. ""^SwX — one -2" w •'- S-ix d--^— Baer ^"j^^d^. '2 S6 -pxri:-— many MSS., Targ. and Syr. add -:n '■" ir"*;"C; — other copies ibw'O XVI ECCLESIASTES. ,: , , . .II ircn rnn '''''712" x^rrd lib nv^i^ lb-/:"-""::! zi^sb "^nin—D ''S 22 V IT - -J- i-'T 'V -^ • ) ' : ~ : T-; t: ttit ^■.- i-.- • lib zi'd-wvb -rTz-zr» -1r:>' z>'Z-\ z^i.sz/;] r^r^D ^3 23 A" -1-7 I T :*^ — ~ t;* I ■ : ~ ->• I I '• : N^n bin nT-i? X - X • I = A 7-:r ^ ^ : - V ^T : V : x t : -■- v ttit ^; j r- U Ix + Ix r_ r x/- r 1 111 n;; r i- v.-iT - • -J- ''pB*:^ v^n '0^~^ ^'D^. •T • -J- T 25 nna'ci r>'"i "ozn :r: rzz":) zrao i^x'? "^3 ^^e 11: -■ V T I : "^' '1 : 1 \^ i ci:z":i ''=^^v.^ •• |wC^«' |-^•.■.•|■.■ I"nT5<^ KZ': •.• : IT _!•••• :nn n>nti : i"'7Jun rnn • IT T - - i- AT -"••: - I 7 \i—.r ^••; rzy ?r] x-Jln":i )t:- (-7 •• r: '^t I tit b_:t •£n-":i::) m v?n — 7 _i- • Jinn:: r" I'izz) r" roT "PS": III )a7: ^ - 2 I A'7-" -J : ^••: :pzn72 pni": r>'i I !•• - I" I J • • ,■•• i-'Zii^ n^'PDn":) r>' ^* ri.lh— one MS. Nin ^'b'23> Nin'd (otlier copies cUid J'>:aT NiriC) — one MS. bri^'O ^^ CnN:Z— three MSS., Sept., Syr. iind Ar. riixb •" HT — many MSS. etc. I^T — some IT or IT '* NT; — very many MSS. etc. Nin or J^t; ^^ -S"):*: — several MSS., Sept., Syr. and Ar. ^I'Z'Z ■7^.^ pzrr: r>; ■'^ Nu:inri— Baer N:;:in5-! •" "i":;"— tliree MSS. and Tary. add y^ ■^- rib^b — other copies riicxb or ribxb ■•^ Prb— four MSS., Syr., Viilg. etc. rpbl ■'■' "C^ — two MSS. prefix '2. Ill ' C^-:;:;;-— several MSS. ^7:^3- HEBREW TEXT. xvu Ix ) r : - : '••: 17 •'•*: , Ill "kDjPD"? ny 6 ilriaip r'j V ■.•;iv ■^•' 8 >. , , • • J.. : ya" 5<^n "ii23&ii Hui^-n Tinn^-n^Q 9 I ■ i-:r ^TTiT '••: • -J- :: h-T v -: A • ; -JVT zz-:z :rj it:- it T IT •.• '^ 11 A =!•.•-: rr V T 7 IT -17 : • i : nio-^>-i n' I X IT- : ^ i-t: ' •• '■• ■::\T '77 ".' -: : N*"n z^n'::N^"^r,7j *i"':72"-"":zz zi'j nx^i nr;"dibzx''"d Z";^5^-b^Z31 13 '11: II 7 7 IT T Ix Z':ry": rrrr i<^~ z"^nrNr; rro'^ Tui^"*:! ^2 Ti^'i"' 14 7 : -V : I* -^ • v: IT -r-.— :r •.■ -• 7 • • ;~t >-r^:":> r^ ^nu^, ^] IT 7 : • ^ : r v &?^n nzz n^n nz3 a7 I — I ; :^M"^:"nx "dgz^ 77 -J* v: IT : T 7 r.- >• : I* J-: —-r ^' :: IT ; '' ihNb— other copies "nxb ■* ib-:r"VzZ — several MSS. and Vulg. ^DIZT':^ ^ ;Tw"i"r; — Baer etc. iTiti^r; 5 ,,j^-^r..^ — other copies and Baer IN'H^.ID *aV:?n — one MS. and Sept. (Vat.) prefix ~';2 — some modern critics Clb'TT ECCLESIASTES. I I •'^ •.• AT - - -J- ^. ^ in - VT T-iT ~ IT T T ■'T (^ A- V.-IT V . . 7 T-^T V : • • V ....-; . ;^-Y IT V.—: r r T J-. : v • • 7 : ->•• x! X I T 7 IT -J": - : • ^2^3 ^:w^5 ^n^ni^ is I X IV T T'" 'J •• : : : :• ; a- vriT 177: V 7 TV -"T.-i; • 7" : - -"vi: • 7 T IT i": v': • "P3"p ^n.x nn A - >7 V - ' : V5< ni2n2n-?:Q n- ' nia ?s nr nl^s P ansn-p •^■7 IT : tzn *:3n ""2 r A7 •.• I-J 7 T]5in "Pirn 20 IT7l'.' V ■'T "■ ~ : T T ]•.• I • -'77 7;a7; I* 'T IT 7 T IT -■•• : - •>; - •• -j- IX jv'^vs':' "ld'o": vs^n mn^^n n-^nzn nm I •.•|T7 7^ . ^ ip^n 5<^n-^2 rb>TE a^is^n ri'du^ Tuj^-q 2l'j ?^5i ^3 ^n^5■: —■ I- ••.-•■-'T T V V :viT •-: • ; -- : innz'D r:-":^ :\si A" ->t: v :n3"i" z^^n rrz- nirs z^piirrn^ ^:i< nsDi a^^nn-r/2 '""1^ rr- lV"? ?"::? — ^dn rs* zrryo-Q zrci Ix ..••r^H : "cou" rnn "u>" "^iD&i ^nn iia:>' z:r;~r&^ ~&<"^-&<"^ ^'iDn V IT - - '- 'T-;r ^v -; TT -'■.—■■rr v tt i •^v- : f = -1= I II + •.■—•rr I -' : • t • • : T T T •■• • -•• • • 7 : ^....|.. V. -. |. J. .J. •:™n r^n^ it: V ^•* 'TT -J- : T ' : ■ 77 V I -J" • : - , i: -AT K- ' • : nn r^>-^^ ^ . ... ,T - - .- :3n nx-^&^i ...<■•.• '... : ..'IT l"p-rN ns^i )z Z:» '^sj.^ ^h-^-.-^^r^^r ^rd ?\si "in.v "kij^ « gz) j>n ... A -- : • I ^7 •• - T-: T : '•• H--: r + ■; = ■<-v ' '('n'^' ••7 _!•-; _>• : IV ' n'^crr:"— Baer D'-Tdr- * V2^y — marg., manv MSS., Sept., Syr. , Targ. - — pN — other copies and Baer "pN (Jon.) ^'^'' [unnecessarily] ^ "■'^l'' — °^^^^ copies ■jiNT ECCLESIASTES. \= -1= Ix AT V IT IT j—.r •■ '7 t S^DuH Z"^2i"J IV in2n"nN 2'^p-' "in^^n :i7D^pnb "^ju: ?\^i "-s^l: "in^^n Av 7 -"" : IT" ) >•• inwS":^ a;v J :"i~ •^- ; - 1 V IT ': : • r : 10 11 12 T •• : r ■^T T : ) A : • -jjT : nil "ibij IT )- VAT ~ "->" ^* : ~ : I trnnn ^t:>'^ Tdx IT : - ^—-r 'V -•■ A .■ : ■ -■ 5 U^l "jt^'^l J2P/3 "ip;. zrj 13 rn^ic" ~^z-£]-^2 14 <.• IT !•• • r • - _i- 7 V • • T ■^ZuH "i":^- ::;? T T T : I-J-- I-- V- -T IT J- cn n" 23 "^2 ■)'-•» ^^n-rv*' • v: IT -i-- V )■••• -:v-:r IT ' —. r >"/2db 2l^pi I- . I JT •• I- * i5"^N1 — other copies tS "'NT separate [a nicety] '' ^i"'«?i — otlier copies blE'^p ' D"'T1Sm — some MSS. D'''^1DN;^ [versions are indeterminate]— two (with Sept., Sym., Syr. and Yulg.) D'^T'CNn — some modern critics (with sev- eral MSS. and editions) fi"'Tlc!rt [injudicious] *b-b'' — several MSS. omit 9 'rrH — some MSS., Sept., Syr., Yulg. and Ar. '» -12— Baer "'S 11 -|'i"'3"-l— several MSS. ni"^1 12 '7T-ib^"l — raarg-1 ^'Ci'y many MSS., and all ver- sions trb^'n [unadvisal)lo] '^ -ids-— several MSS. "CN^ HEBREW TEXT. ,. - . I ,._.-j- . ; . |. |j.. - I .. _ - _ _j, - ; • - T - ^- :: IT -!• sibnn wss ^3 [2] . -: 1" ;t J* "- -* at: • -J : I'? : "* 'T ^-^03 ^ipi rx = X Ix :2run &«':i ^i^niE'D ::^-rwX^ n^D nnn ^iDwSS [3] i''^r-&ib TuJN 3i"j [41 A • 1 JV-: >• L J Tj'^s-r.s! jnn-'^N: [5] A- TT : '• )t : — -■" • ~ ~ : 1= Ti^bi;-r>i;, 'n'w"]? ^? s*"^- ~^ycj ^3 + -i^n z^^3 il '2^^3ni nro^n 3^3 "^3 it: ^' v: IT V '• m rx nr"i^3 nN*"^n pi:ii rsnn-p:? IV •— : I : A" -I ~ ': "I3>"] V 1 N-^rpnb— four Mss. N^rpn-b '■^ ^!'CJT72 — several MSS., Targ., Vulg., Syr., Ar. etc. "'C"73 *' D-'b:zm— two MSS. ^"bizr: ■JDu"/3 Pni "iD"^ pi3>— CN [7] ^12lj ~3:» "p^-zD rin.'i ^3 p;N jinnn [8] •* NT; — marg. NT! ■* mi::^— Bacr n-'ib 5 "t^yz — other copies "Iiy3 or n'2^' — Baer XXll ECC'LESIASTES. Ill + "111 r^O? n-wS [9J Innz 2ni<-^a^ T A-.- : I ^ - IT •• ;• ; • I- I ' • ^ - '• - =■••• •• ) ^ TIV - nzi-jn nizni [lo] T .7 : • : • •• IT J-; Ir • T I-.- T T - : [llj V AT - --J- ^r^5s*"^ u _f^ IX + I 7 it: A7 )-^: • : :rra^i<^ Its rs^i 1 I : M : '■• : 7 -J7 7 ••': ^77 : • 7 V :) ii^nn HLi^'n ^zn^ [is] A7V : •.•iV7 ' 7 J7 • ]:-'.■ • 7 7 ■^v- :r 17: )^-- V 7-r -'7- I 7 : 7 -"77 -; ^5:. ]?■ - 17 >^-;i-v "•PDN-^ -nains >7 V ^- •. 7 1": ?1nr^"na^ ^^ ''i^":m '77 7 '■ nznn o;:'D1 [14] [15] [16] * rf'byiab— Sept., Vulg., Syr., Syin. and Jer. 10 Tjb^d— Sept. and Sym. 1|b;'d sbynb " bsN^ — four MSS., Sept. and Ar. omit — .several ' n"'N^— inarg. niN'l ^ "i-'briab— Sept., Vulg. and Syr. iby^ab MSS. etc. fp-_ '^ Tbm — one MS. and all versions "'bni * "l"'I5'3 — other copies and Baer "piya HEBREW TEXT. xxiu rtebi blDwsb ^lE^—^iiJi^ niu: ^dn t\>^"i — ]m nan rivi : * : -J . . I .■ -"'."T V ~J -' • T • ->• I V — : .. . L J x^ ;2:-/2LJn-nnn -i-:|-.- -IT-: T : I X *• vriT ) j -|T V -: : ipbn N^n-^2 nnlD niii-i'::i J '^ 'T: V • ."IT -1 |-|T -i-.--: T 7 IT ■ T -J- '- -* : N-'H n^Ti'Pi^ rn^ nr AT - ->• • : V >^ : • nznn N"p ■'S J* v: IT i' 191 D*/3u3n rnn IT T IT T T -"•• "il2::i a^D3]^ ■i;2:>" |x T : • T : u ^H^r?^"^^?^^, '"^sp x ;i3^p bbiib X A-.- : 1 .+ 1 ^T '• t:|T • --IT ^ ),-• ^V-: • •.•; IT ■^: • I - 1 ; »• : T J- ■■>• bin 'nr X^ = r:D-^a^ ^^n^-cj ' nil n^n^ nisn a^r^i nxa ;:j\s' T"?l^-aN 3 T t !••; -> : r V -i-; V : I* ~ • t : t •• -i- .i- Lx ~:->r 'T ': -.- t ~ ) • -- : - i :bs3n ^2sn nla • : -T T - T - " ib- — Athias ib- '^ aiO^ri— four MSS. add Tinsi " Tb^jya— six MSS. ■ib?22?-bD3 VI ' rtr^— several MSS. add J-ibin * 'nUJN— many MSS. omit ^ ""jri";— two MSS. -^n: * ISrN-l— Baer 13^X1 ^ nt — several MSS., Veu. (ir. etc. prefix C; Baer iriT * -jib"— Athias -Jib ECCLESIASTES. ^ VI =i: }A .■ -J - 5i2 b3n2"^3 ^T ••• >■: - {• 4 T|ipn5^ :^^i^ wsbi nw>ii-&ib t-at-^^ 5 >{; ATT -> : IV • ,y T 1 ^VT -•'- ^!: AT T -• ^T : • — :i~ • T : T]bin Vsn 6- ■i: ^n^s:b a^^^n bi2>— bs 7 A" ; !•• T • •» ^T T IT >- -: T b\p3n-]ri DDnb nnl^-n/3 ^3 s "^131 ^Y^ b^r-vxbi n? VAT -'• : ~ I.. •- ■!• T : •• ^' IT TIT • - r b223 abn A" - -1- — :r: V IT - - 1- IT-: r '■•• : r -ini^-nri T TIT - - .. I- _!• T T IT ->— r V -: ' nap— one MS. 'rj'nn * 5:\''J?riSj'd — marg. and many MSS. n''prT*U * 'nPT" — Baer ^p'" 10 •^aj-[ — some MSS. omit HEBREW TEXT. XXV rii X X I X 2i'j rQ'iiJi2 ]W' I : IT • ^ • AT TIT T I -■ ■- Dp Di'Lpvn •.• T - -• : ,.. .. ..^..j D?3 2i'J 3 : nrrou rnzz z^':'^c2 3':i • ■ .. _,.. . • T -•• ^* X 1+ J Ix (?r z- ATT -J--:|- - ^ : • ZTJ 5 : Z'Vcs I'^p >TO 1: ^"^3" rnn ■ • - It; j- 6 rp?- pnb P ■.• IT AT T -■• • : 7 ITT - zb-rt? ^ZwS^T A • !•••• 'T T ••—.{- -J 8 - 1 J- : ' 'n^l-TP^ ZTJ - ^ I :r: T]nr z Vcn-tws 9 "*?? pT?? z>-z ■'S I .-A'-'- ^- ;, • _]• , • T " ^/ TT -'V Ix IV - T : '- T ^T : T I" ' *• VII ' -a- — very many MSS., Sept., Syr., Yulg. etc. (also Baer) ~ZM '^ ni"' — a few MSS. C'EN ECCLESIASTES. AT-:r M : T 'i' vn 11 I X roiDun \s^'p nn-'i Ix |vA7- -■•• : 't: T r >•■ : j- 12 in^Ty'z rmn r-Qzn~ T i/T : 'v- : ^T : T i" r^N rinn^i rx A* v: IT J"—; |- ^^i^ 1:3 - X "ipr? ^5^'' ''^ "^2 , X T* J* :1TO TJiwX JH!^ /= \ - 2162 n^n n2rL: 21^2 u • ""■■ T -^ : 111 A" ; ^T T ' : •a-'n'^Nn nb>" nT-ni2^b HT-nN 23 /= • v. -IT -ITT ■^z V ^~ Ix T 1 : ^T-:r ^T T IT ^T : • r-]2^-'";>- •^hzn ^^■'2 ^n^isn V2n-riN 15 r+ A* I ',' -** ■ ' • !• 7 , - X ip"I22 ")2wS P'"? ^?. _ X . IT it; I ^•— r J^s'in pis "^nn-bx 16 x 1 . - .^. . _ X A" asnnn-bNi Lx : tyrfim . T^T n2nn i^^iDnn-bwS IV X • X b2D ATT . X r.- • ' : n^i2n nab ^ T T'T ^ ^!iUy73— some MSS. prefix "bs HEBREW TEXT. ( X I II ^ X I Ix ( X I II •: X (X VT -"v:!-.- 'Vr^ IT •. V !•••' ATT IV J T a^Lj^^^iD I- T VII niiix ni'j is n-Q'Dnn li ^T : T r TT-:i" x< Ix nx f X =1. 1 = Yim p'"? r^' iTvnv I : D^i5 "^3 20 T 1 *• )av • J-T . . - . _j. . _. • T : - T : -^ •ppn-wxp TipwS nian n^'/2>'5-s-i ^3 nwNi-as "iipws 22 ■AT : T r • -!• • TT : V :^3^^ npln") • IV • I'T : ATT IV IV T : • >• 'nr-bs 23 ^ T ' 1-' T P'in? T : - n n : ri*p.^in n^Pzsni P03 >"j:n r>-V^i - -r/ - -T : 24 25 ^ TriNri — other copies TPINri — Baer THNn" ^ ~"i — very man_v MSS. and Ven. Gr. Tj^l^ * ni:;:" — other copies ii^" ' yn^— one MS., Sept., Aq. and Ar. y*)i — one * °rN — niarg. nPN— Baer rN ^ MT" — several MSS. HT '" ■'3,b-l— very many MSS., Vulg., Targ., Sym., Jer. and Yen. Gr. "^^b^ — a few ""abTN — two ■^ab — two '^2!2b — three omit " nibbi-— many MSS. ribbim . ECCLESIASTES. fx X X X X ^l^TQ ^n T A-.-T ->• —. TV* -r • T • VII V -: T • IT a2b •.■ : IT -r^ • • . i^'oim [ + 1 = ii •; II r + X X Ix fx Ix /x Ix ''n^np n^^ws* • AT T -■ : ^nxr/3 n':ws^ mTQ n; IT T ' ATT ^TT IT is^sn nlDZusn 7 T jv •• : nnx^ nnji ■'uiE: "ni2:p3-"ii;? TdwS 28 ■^ V 7 T . . ^. . -J- . >T • : HT-riii-l 'IDb 29 J- vriT iTT V -: J I . . T '• • ; abnns T T-iV : AT T ■:-'' • ?7!^^ ^P^ TT -J- T TT ^-: T '* ^^3;ip^ r:5 T>-i 'TT ' : : c^n^x n"^2u: nnn^ "^DX 2 '^ Ni;T21— Athias Ni:i721 VIII ' NS'iU"' — many MSS., Yulp;. (active) and ''^ ribijj? !Tn72N — some modern critics "^72N Targ. (with V. D. H. in margin) nSp']'— Sept., Syr., r^^r^Pt? Ar. and Ven. (ir. N3'>li"' • '^ rr^jipa— other copies nujjj^ - ■'S — Sept. and Syr. prefix -pN " 1'^pa— other copies rci'jp^ •'* ^72u:— Vuig. "-i^aiffi HEBREW TEXT. fx II -; X I X ^ '^n r:2a AT -"XT: I ■.■-:!" ixs:^ ^n ^-■ n:) ITT '■• ^— • :jnzr-^ws Mil .3 T : • -J"; ViTn-"::"^ ^z 6 ii^n r>-^-^3 =1^ Lx V Av : r •.• V : r -'■:—-r -^ _J = - T ■•■ -■ : • It , fi nrz 'o^rcj z":?^ tn* T ■^* - TT -"•• lx V T - -J : ) : • ) - •: f>< ) l/Jl 1 ^ ^J. rnTLJ/j rxi lx : r"':>'z-rwx IT T : rd"^. •jro^-Npi ■ Jr • • 7 ^: T 1 = lDI AT ~ rrcz^a-'pz': V -: r T : •* bnSP — many MSS., Sept., Vulg., Svr. etc. '" "bx'' — very niauy MSS., Vulg., Targ. (one copy) and Syr. "TNT ^ "^pN2 — many MSS., Sept., Syr. anil Ar. """dNS — Baer •— dNS ' ryi — two MSS. r" 'Z — five omit ^ lIE'w"1 — several MSS., Sept. and Ar. CI^C- ^ r"'.— some MSS. inr '" rZ"--—ti few MSS., Sept., Tlicod. and Ar. r;"" ' ' r;'r:''">2 — several MSS. and Vulg. t^'H uJ — one and Syr. add T-HN";? '- '""dX-— Vulg. and Syr. ^'ds '•' TN"— some MSS. "bx ECCLESIASTES. X + AT • • -■•.• -: z":&"/2 AT" : ^T TIT ' .T zr*rE HaJ^'D-rwS niDwS n T : • -"T-:!- I" V -; ::?n rib^-p znz z-.sn-":z zb is^ro ?3-b;^ A -i--:r ^V T ^T7 IT ••!: ■>•' '• r r^-2 ''>-i nil::? ^'cfi ■^idn i:^ IT T : • ' : r ^ •• —• :22z a^iD^ Tini«-^-y":i rc^': n'^n^-ji:) zic:! A'-- ^'T I '•—■r I : T TIT ->•.■: r i : :Z^n'p&5 ^:zT/2 5<^^ ^3:\s "^izx 13 + + -itiH-p;? r^?v Pzn-iD^ 14 Z7"^"]n Hurpz zri^^ts: r|vQ t^?n' ^'I^' v? ■^?. "IP^? z-^p^'n^sn riaj^az znp&^ rr^sii: j':zn nr-zr^iz V IT ^V i: f X , T : • - V .-.. . .^. . J X vii-nmn nnn u S^ ziws:: zrj-7\>< TOwS 7 TIT 'J I r ni/QuPi rinizpi ^znp-z&5 ^z ft:Q>-Z '*^31T : I23r:u3n rnn D^n'ps^n ip-^ns-niD^s »• VIIT J I -|T >5?m =>T- ■'••: '■• ry — one MS. and Sept. -pN — one nr — one '■ yn— Baer etc. yi omits '* ISlb-^— a few MSS 12ip: '^ Dip'737pi— many MSS. Dip'J2721— a few aip72ni 19 ^7:-'— several MSS. prefix ■^£07:- — one -bs '^ insrp';-]— some MSS., Sept., Vulg., Tar<;j. ■"Sp'r (one copy) and Ar. inSP'tZJ'T HEBREW TEXT. 1 VAT 7 v:iT -■••-:|- I V • • I . ■_• - - |- -ij— :i~ _]■.'—: V ~: I I v ; • i i it ws::):^ iibi "dp^b rz-sn Vo^-i ^iiis^ ''Viijzi A7 ; • -I : h>— ; JT i it ■> -: I" V -: V ; A A • '.• : IT -J- : ',zrr:t^ "psn HT-bSTwS* ^^ IX 7 V ->• T ■^^bl sn^ji^'l ;. T-:|-: Is- ^"?n ^kv T T IT - • • I ^* • t: • JT -: r J/ -: r T TIT : 7 V V; • ••J- : 3;\^ ^pN;bi 'nino'] •• r 2it33 i: TkiiiiS :?2"J33n -" ^U?N?— two MRS. and Sept. "-dNS ■' DA ^2— Baer -fl:! ^D ■-'■2 ^.j3_one MS., Sept., Vulg., Syr. etc. rba IX ' -TN — very many MSS. TN ■^ ■'ab— Baer ^aV" 3 a'i^b— some authorities omit— versions add yntil ■• -ir!L:bl — two MSS. omit — some authorities witli Sept. (Alex.), Vulg. and Syr. Tiniib ' nsTb""— Baer nin-i •^ Ni:'n2— other copies Nilins— Baer ii'Cn'Z rx ECCLESIASTES. . IX /+ 'Ci'Q'^n rnn T -T ■"I'^fi^ T nr. 3 1+ Vsp nn.x nnp73- -■'3 '■'!-^— .V-5 ^^^^12 ■/ • • ~ : » I : • aiwsn— ']2 n:? n^i 7 7 T I" ; _!•• J-' 17 -;|- ; II -; X =1 "itin^ 'im ) A 7 • -•• A\7 V ^* : I 7 : -J" : I »7 •• <■• - r 7 'V .J.- |- s- a^n^ni nDu 2n^ il>— r^'^^ 77 V 7 '^ I": I A( ( -17 : ' I » : ' • ~ J7 » ; • ~ 57 7 ~; p --" L "^ ♦ T'i-n?r V IT - - J- 17-T V -: ' : I r.— -T V ^- V.-IT /7 T 7 : -"• fx X I Ix -^^ 7 : ) >v7 : ' : r riDH"'— PN* I : ~ I •/ -: -J7 • r;:?-';22 8 :^^n n^ii ' -Nbi2— Baer 5612 "bN— so V. D. H., Baer and * -^2 — Athias and Baer —'3 copies "bN ^ "ndN— three MSS. omit '- C.^°— Baer -Q?, '" 'nnn'^ [not ^ni*' nor 'in^"' nor (as Baer) '^ nr-dl— Baer rtn"^') J-- : J-- -i \ inn"^] — marg. with many MSS., Sept. ,Vu Ig-, Targ., Syr. and Ar. ^atl"; [unnecessarily] HEBREW TEXT. XXXIU IX )av: V ->••: p 111— «» A--: ^ -;i • t r:rg rpn rm lu.s ^i5•—■>- I At : i| J- , -.-I 7 - I; _!• jz^i":* ''z^^ir/3 n^b" n;zri r^p.s zzzi bi" •nVa rT""':.s-sz^ ''zzn TZZ7J z:^^^ -z ^'^'a^ u X X : X 1 1 I A 1 ; I ; '■' t V 1 - • us^nn ?zo'2- L3\^ 7 7: '■* The whole clause Tjbl^ri . . . TdN— several i '« nTTriXr;— other copies (with Baer) riTMNn .MSS. aud Syr. omit-some (with Sept. aud Targ.) j n -;-_five MSS., Sept., Targ. aud Ar. nx" ' omit ouly rib^r! ■'7:"' bb— one transfers these i^ -,-;..., , A.ca c . o i- i ' o '■■•: ■■• ••: i_^ ii:^ ; — two MSS., Sept., Svm., \ ulir., i^vr. three words to the next clause — one changes ir" j » -.1 .. » \-- and Ar. C 1^"2 to m^— one (with Sept., Vulg., Targ. and Ar.) in- ^ '■ . c , '' 1 19 n-n— very many MSS., Sept. (Alex.), Vulg. serts C^r;rN after this word I '• " ' ' i v '- o and I'arg. ^rm 3 ECCLESIASTES. rx Ix AT "* : ~ T r T T IX 17 I <^ I • I '_ ^ >^N ■ I ; 7 1 <• 1^ ^M > > 18 III fx i. X fx i X rii III II-! r 11 Ul 1 1,-' 1 i/^w I* 't I 'vw* >uj^ :i 'i^ M.^ I T7 "2N" ■~?^^^\.» i"«-si^~«^ ^«^-. ^^akMn «~.i^«««^ ^«^^— 1^ 7 -^: —■ t : - 1 - • ■ I h. ^tf' B ^^'^ '»^ I v-TT Z ,2> ■"•X X ' ""^ZX" — very many MSS., Vulg., Syr. and * n^yZZ — several ilSS. and some authorities Ten- Gr. ~"iZ2";^ (with Sym.) nJXJ'dz ^ '"^Z^rrdx — marg. with many MSS. ZZZ'Ciz — '" "2"" — Sept.. Aq.. Sym., Vulg., Targ., Syr. and two ~r~r:"cz — three "~2~r:c , Jer. rrzrt - rhyr — some authorities ribr^ " Z"~~r — t.vo MS?, add ~"ZZ~ HEBREW TEXT XXXV Ix i X fx Ix [ ^ [ X i = 1 = r= ":e^ is ITT 'V : • >_t 1^ ^^y IT V'T- I- ..|. J. -J- I . J ri/3zn "'■'33" ?i^rn it: T -•: - I ^ : •: 'Z7^.~^^'7Z IT- - -: in • • f<:r?^ r^":zc IT T ^ • • I A- 7 : -jv : - :i- --J,-. -"^j ■?i>"rn •wS rz": . X ^>-::iz "^"""zri nn^ zn i<* 'z:r z-":'nn uHSn TC^-ZN 11 , , • ,. . . . rzz rirEbi ^n^s r'^uf?^ ^Z3ni Z"sr; '•"i~N": 7 T IT ^-•' I 7-T I" V : !• -v-:!- 14 Z''"^*zzn yi2'^ 1; "7 I r: —. ' 77:1;,— text y72i;, ■ ri' — Bacr blE" ^ i'pis — very many MSwS. "pizi '^' "Sb — a few MSS., Sept. and Syr. omit — one • two MSS. and Vulg. b " "X'^Vz — one MS. — rs '•' u"~2~ — other copies n'^ST '^ -Nb— many MSS. "Nbl '* n'-'^-.S— four MSS., Sept., Sym., Vulg., Targ. and Ar. n"r;'>;; '' -'-riN-:— five MSS. r-;nN '* cb-CXr; — several MSS., Sept. (Ale.x.) and Targ. b-CZ- '■ isr:"r— Sept. (Vat.), Vulg., Syr. and Jcr. ECCLESIASTES. r = Ix r II X Ix I' : " ' : rr^.^j::. • IT - p : • i_i i^ i_^tw^ 2^^n n:2u:-' :":3r;-ni! n;;?.p_ X IX X nzi/DuT'^ ^r*"i I VITT 1 = I • T ) V-iT T I A 7 - ^- : Ti>'^rDZ zr> -'0 |:-'7 : • •• : - : Tj/jnp nt'G XI Z^/2^n z'^2—^2 TuZ^h pbn-?n 2 ^•7 r.- : IT • '^ ■'-nnSI — five MSS., Vulg., Targ. and Syr. 20 -J.,;-, — other copies -t\-,"' '^in?'! XI ' era:'— — Baer c^nyn ^' DTi^n — ni:u-g. c^crs ■ Nin"'— several MSS. Nin— some Nir;"' or Nirr; HEBREW TEXT I" I II at; • -J III • •.■ : IT -!• — : r •.• - • • ^ - !i nT-i&5 mn "na;": nr. -^i^i nn ^'i2'o '•Ti'.- 'V : : XI TT nL:>:i n"ip&§ f X ix f- II •; + ^■^n-^ -£^--"^3 u">s'n "^n^ nz^n z^:u~zn ^2 ^7 T IT ';■ • (• J. . . - ,. Y ■ _■• T]vpnn ^3]"]~r5< ^2ri 'Tirrt-'z : •jsb'sz a^n'^s^n ti!j«"^z^ :iT .|-: VIT -" T ^- : T]zb t]2^-J^J T]^r^ "'1??^^^;^ '"Tjzb ^n^iB Tjjrn'] )■•••• '• • I : V.-: i- - • ' : -- r 10 ^ """wN: — tliree MSS., Sept. and Aq. — dN3 '^ u"':"';'b — other copies C"';"'"'b ■* •Z-Z^y-Z—mauy MSS. aud Targ. S":^r3 ■■' ~r'nb"'3 — many authorities Tj'rilb'a '" ~T' — very many MSS. and Ven. Gr. ~^T' '" ~3b — other copies and Baer ~2b n — ^--—Baer — Jr- " "'N^"i31 — niarg. witli very many MSS. and all ^ ""T'CI — most versions ~ir"2 versions (with Hacr) riN^'i^l ECCLESIASTES. X X L X 4 XII I AV r, ; V . T 7 IT -!• • ; 7 I ■<;•.—: J- : vzn z~z 'T-rx •r? A- 7 I ~ : - --T- : zuj:>n "TIN ^"Z^'n ^z'ci V IT - J — -'7 r.' '7 : Ix r^2~ "_pnu; rj:?"/3 ''s I •. -: IT r^'Vu ^i"?>Tvl m^Z 3 -: I - -^ : IT nx""" ?z"cm I IT ' : IT • = j fx Ix u^U^ z^-T": ^"^ici A7-| '-> 7i.LJ- fx Ix u -^is-sn •:i::": r - ' : T *\S^- I i.<1'_>Ki I a7 • -: IT ' T: ~Z:>/3 Z:> - ^7 • -1- r^nnrni I--7 - I ^-7: XII 1 'r^^N'lia — very many MSS. and all ver- * ■^'•Nr"]— two MSS. yr-]— three ^-ri or |-i:^-i sions (with Baer) tTN'~i2 — several r:N^"l — one '^''N3";i ^ "■^ni'nna— Baer '7^\n-in2 ' barip";-]— many MSS. bzFlC";']— one bzP'C'l ' nip^-]— Baer Cip^T — one ban"'! — one omits * IN'^^"' — many MSS., Sept., Sym., Ar. and Yen. * arinr;— one c^^.nri Gr. IN— ^— three NT^— two N""'^ " nrrrNn — several MSS., Sept.,Vulg., Syr. and ^ DTinrm — several MSS. z'rr~rr — one Ar. nrvnNn annrriT HEBREW TEXT. . , xn rx "'•]i2TJ rrz- T 1 ->•• "^ws n T T IT 'r- • 1- = < ix : z^-r 1 ~ pwz ^nnpi fx ^Dzri "^zn 1 •• Tl" 1 •^•. — : -1- "Ix ATT - -'- ••. 17!) 4^ J?;!!:?--"":? •.• 'JT • : I X : nli-n-bwv: ^^^71 - 1 'I : 1'' ATT IV : 1 V TT ■-? :>TT IV i t: Ix -^' 2? t - -J t : f+ c^b. T- '"s— 8 =1+ •/ IT _IX =57 I: — 1 Ix 4?-^? "r?!!-^ ■■2? ";r J- npni '■].^) U 1" : - '• T : _(x ysrri-^:;^ wxi^^//;? E? 10 ...... ;... . ' T : f= illJ-J;^ s^rirn ^^I'^i u .X Z^p, '" i72Vr— Baer i7ibiy T T " pn^"^ — marg. with many MS^. 'pr""' 's -by— many MSS., Vulg., Syr. and Ar. "bx "nbrtipr; ^72N— twoMSS. rbni? r:^;^ 15 bbri— several MSS., Vulg. and Syr. prefix D-'b^rr bnrt 16 --^2,"^ — otiier copies -l72b — Baer "1725 '• pr — several MSS. -(pri '* nirr^— five MSS., Vulg. and Syr, 2n3"l " n'2N— one MS. and Vulg. -'dr ^" n'i-172b72p1— many MSS. rnl72072p'l " riECN — other copies risDN • xl ECCLESIASTES. r X X rx x\ = I ix in-Tn "33 r?. n &« nm2 nn^ IT T ^- • : roLjD ^sn "il^'iD m::/:]-rNi IT T IT T ,y . . . J. -J- J. ...IT IT • • ^ n^n^ ')^n^ nann cnr- ^iuiP XII 12 t: ^' v.iT ■:-:r T ■■ --^ ■ bS"— five MSS. omit 23 ^rrd'':^— Baer l:EUJ723 *■* DNi— several MSS. DN METRICAL RENDERING. THE VANITY OF WORLDLY PURSUITS. A HOMILETICAL POHM. :^^r i^insrcst- soijOiivnoisT. THE ARGUMENT. All terrestrial endeavors and prospects being essentially unsatisfactory, and the problems of human fortune being- necessarily insoluble, true philosophy consists in a thankful and temperate iise of the blessings of Providence, with resignation to its ills, and a life-long cultivation of piety. I. THE PROLOGUE. I 'T is vain, the sacred admonition cries, •2 To seek to satisfy the human soul With earthly good; for transient as a breath, 3 And empty, are all sublunary joys. Nor ever can repay the cost and toil. 4 The generations come and go, but eartli — Their mere abode and tomb — remains the same ; And thus all nature marks a constant round. With ceaseless fresh-recurring changes tilled : 5 Each morn returning starts the tireless sun. Prompt as tlie courser snorting for the race ; 6 The wind with many a veering current blows, But north and south the gales in balance meet ; 7 Tlie rivers to the ocean ever run, Which ne'er o'erflows with all their garnered store And so man's energies perpetuate The race, wliile individuals decay. 8 The human story, told to tediousness, Is not exhausted ; as the eye or ear Is never sated with the light or sound 9 F'amiliar yet repeated variously. But nothing strictly new the universe 10 Presents, though oft the cry " Eureka !" raised By fond enthusiasts, quickly is dispelled By closer scrutiny ; and all proves old Again, wliile history repeats itself. 1 1 So pales the memory of ancient deeds ; So present times will be alike forgot : No immortnlity of fame has man, Nor he survives his unrequited toil. 1 4 2 ECCLESIASTES. i ~ '- II. THE ESOTERIC DISCUSSION. 12 Hear the experience of a royal sage, Wliose ample means and opportunity 13 Have fairly tested this philosophy, 14 And found the ^^•n,yi< of Providence to man A problem quite insoluble ; for who 15 Can loose the Gordian knot that God lias tied, Or mete with zero his infinity ? 16 With youthful zeal and confidence inspired, 1 scanned the realms of science to the verge 17 Of e'en abnormal scenes, but only proved How little man can know, or worse indeed, 18 That he is most unhappy who knows most ; For wider views disclose more dismal sights, And closer contact stuns with keener smart. H I first essayed hilarious joy oi sense : 2 Then laughter mocked me as but imbecile ; 3 The wine-cup's spell, though tried to reason's bound, Reacting warned me what a life were that. ^Esthetic schemes my ])assions next employed, — «"» Palatial structures, splendid grounds, adorned 6 With park and pool, and every plant or tree For fruit or verdure wealth or art could yield; 7 Attendant men and maids, with flocks and herds Unrivalled, domiciled on my estate ; 8 The royal revenue of near and distant lands M}^ coffers filled ; while festive song and mirth. And female wit and beauty, graced my court 9 With charms and splendor hitherto unknown. Meanwhile my philosophic aim I still Maintained, to test the highest earthly good ; 10 And therefore stinted not to gratify My utmost wish, nor failed of means or zest To compass and enjoy my proudest works. 11 Yet inwardly I felt chagrin Avhen all was done, Nor found the sweet repose of soul I sought. 12 " Is there," I cried, once more resolved to probe The secret of my discontent, " is there A real difference 'twixt the wise and fool ; Or hope that any can succeed where I, The king, with full resources blest, have failed ? " 13 I could but own that wisdom folly far 14 Transcends, as light the dai-k for guidance safe. 15 Yet, since a common fate awaits us all, Of what avail shall wisdom be to me ? 16 For soid's toil As roves the clown " How sorry the realm Whose nobility feast But happy the realm Where the nobles but rest For work the day. The night for play." " While the builders are lazy, When the tenants are lax, " For jollity's sake And wine freely flows. But somebody's cash " Yet heed thy mind's state. Though secret as fate For like bird of the sky, As on wings of the wind. Make stench arise As greatly wise, " Scatter freely thy food For surely some day Give a portion to all, For what trouble may fall, So the clouds, ■with rain filled, And a tree that is lopped, [ Be it north or south dropped, \ " "Who watches the wind. Of clouds one afraid, Thou never canst know Or how the bones grow God's plan is just so, — Then sow in the morn, Which yields the best corn, Perhaps in full horn Than weapons of war ; Destroys much good." From richly scented oil ; Will one small folly spoil." Is at his right, Is at his left." Against thee fire, Quit not apace ; Will c^uiet blame." Blundering rule oft gives birth : Real worth in disgrace ; Princes trudging through grime." May himself fall in it ; Thence a serjDent may call ; May break some of his bones ; Himself he may hit." Whet the edge too full ; Wit will tell at length." Ere the spell has been wi'it, To recover the harm." Wins grace in all eyes ; But swallow him whole." Is a bore at once. He jDuts one in fits." Of coming fates, What will be true, | A soul could see." ' Is useless moil, A guy through town." With a boy at the helm, While the sun is yet east ; With a prince at the helm, "WTien the sun reaches west ; The house-frame goes crazy ; The roof leaks with ci'acks." They cook and they bake ; As on the world goes : Must pay for the hash." Lest the king thou berate ; Thy critique on the great : Quick thy treason will fly ; The king's ear it will find." Abroad on the flood ; The whole v/ill repay. ' And a little to spare ; Nojie^ on earth is a ware. PouFon groundthoughlmtilled ;~ j Will not vanish away, ( In its place it will stay. " To sow falls behind ; To reap is delayed. Which way will wind blow, In each embryo ; The whole he makes go. Nor stop till the eve ; Thou canst not conceive ; From both thou 'It receive." 4 20 ECCLESIASTES. XI 7 10 XII ^ 10 11 12 13 14 How rich a delight And glad to the eyes Yet many though be And every day He must not foi-get And many there '11 be — Enjoy thy prime, With merry heart Go at thine ease, But know that for all So avoid for thy heart When thy youth thou shalt see Then remember thy Creator, Ero shall come that season later, Years draw nigh, thyself the stater Sun by day Moon no ray Cloud's relay To welcome the light, To see the sun rise ! The years one may see. Feel joy though he may ; That dark days come yet ; Of inanity. In youthful time ; Take all thy part ; See what thou please : An account will God call. And thy body a smart ; To be inanity. While the prime of youth is thine ; When thy powers shall all decline : That all pleasure they resign ; Its light concealing, Or star revealing. With shower wheeling. Guards then stooiJ before the door, Totters too the janitor ; Women lessen at the mill-stone. Peeping through the lattice-gloom none ; — Portals streetward shut. Inward mill-song mute. Shrill as birdling pipes the old man's strain, Cracked the chords in turn relax again. Dreads he now to climb the least ascent, Fancies risk where'er his steps are bent. Blossoms white his head as almond-tree, Burdens him each insect wearily. Fails the caper^berry's pungency. Wends he nearly to his final home, Wallers for the solemn rites have come. Quick the silver cord of life is snapped, Down its golden lamp in ruins rapt ; Dashed as pitcher on the fountain's side. Shattered as the wheel for draught supplied. So reverts the flesh to earth. Whence it had at first its birth : But returns the soul to God, Who assigned its late abode. " Utter inanity ! " The Preacher exclaims ; " All is inanity ! " ■ Nevertheless the Preacher in his wisdom Has once more attemi^ted popular instruction : He has weighed And in\c&cigated ; Arranging similes Very many. He has sought to put them in attractive phrase. But has written His earnest convictions. Such maxims wise On driven nails These, unified A lesson read For volumes more But to jjeruse The final gist " God's fear jjreserve. On this all turns God tries each work If good, he '11 see, Like goads incise ; Amassed, none fails. By author tried. To all who heed. There 's ample store ; Would pains abuse. Is this ; — now list : His laws observe ; " For man's concerns. However dark ; Or ill it be. INTRODUCTION. I. AUTHORSHIP. As this is the most disputed question relating to the present Iwok of Scripture, we con- sider it first, and in doing so we will necessarily have to discuss manj^ incidental points that are intimately related to the other sections of this Introduction. Tlie question of the. age or date of composition is esj^eciallj'^ involved in this examination. 1. The I'raditionary View. — The great majority of Jewish and Christian critics, scholars, and expounders have ascribed the Book of Ecclesiastes to Solomon, largely influenced, of course, by the statement to that effect in the title (i, 1 ; see the comment there), which voices the general sentiment of earlier antiquity. The rabbins may be said to be unanimous on this head, and the church fathers adopted it without hesitation. The former class, and some of the latter also, were competent, in point of learning and judgment, to determine the matter, and amid the conflicts and disputes of more recent writers no rival candidate has been named, much less advocated. We are therefore disposed to retain this authorship until something more decisive shall be adduced against it. It has, indeed, been suggested that the fanciful title of Qoheleth or " the Preacher " is indicative of an intention on the part of the author to assume a fictitious name, and the largely similar books of Ecclesiasticus and the Wisdom of Solomon, in the Old-Testament Apocrypha, are adduced as confirming this view ; but the argument wholly fails for the follow- ing among other reasons: (1) Neither of these two works gives on its face a clew to its ori- gin, the author of the former being set forth in the anonymous preface only (by some other hand) as "Jesus the son of Sirach," and the writer of the latter professing (vii, 1) to be simply an ordinary "mortal man; " (2) the definite statement on the part of the author of Ecclesiastes, that he was "the son of David, king in Jerusalem" (the last item often repeated in various forms; i, 12, IG; ii, 7, 9,. 12, 25), is inconsistent with such a design of anonymous authorship; and (3) there has never been a parallel in the history of literature to so audacious and successful an imposture as this theory supposes, for modern writers, who wish to attain currency and yet remain concealed under a nom de plume (like "Preacher" here), do not assume the name of a well-known celebrity like that of the royal sage of Jerusalem. 2. Various other Opinions. — IMost of the commentators, etc., who reject the Solomonic authorship of this book are obliged to content themselves with vague conjectures as to who possibly might have written it, and some of them even imagine that several persons co- operated in the task; but a few have attempted to be more definite, and the following table of their suppositions on the subject sufiiciently discloses the hopelessness of all such guesses : B. C. 975-588 . , 699-588., 536-500.. 538-333., 465-404 . 450-400 . 450-333. 433 430 420-330 . . .Nachtigal. ..Paulus, Schmidt, Jahn, etc. . . Grotius, Kaiser, Eichhorn, etc. ..Hermann, Nachman, Krochmal, Umbreit, etc. . . Van der Hardt, Keil, etc. ..Hiivernick, Weber, Zockler, etc. . .Rosenmiiller, Bernstein, De- litzsch, etc. . . Hengstenberg, Stuart, etc. ..Ewald. B.C. 400 . . Von Gerlach. 350-340.. . . Ginsburg. 350-300 . . . . De Wette, Knobel, etc 333 . . Burger, Bergst, etc. 333-164.. . . Bertholdt, Gelbe, etc. 312-164.. . . Zirkel. 300-160.. . .Vatke, Ilartmann, etc. 300 . .E. Maier. 210 . .Bottcher. 204 ..Hitzig. 8 . . Griitz. Stahelin, Davidson, Elster, Vaihinger, etc. The absurdity of some of these very late dates is obvious from the fact that the book is found in the Septuagint version, which belongs to the times of Alexander's successors, and the Hebrew text is certainly no translation from that or any other. The uncertainty and discrepancy of the whole list is its sufficient refutation. 21 22 ECCLESIASTES. B. The Philological Argiiment. — Chief stress has been hiid by the opponents of the Solo- monic date upon the alleged later Hebrew style of the language, and especially the so-called Aramaisms and other corruptions in the book. Lists of these words have been ostentatiously drawn up, a few by Grotius and more copiously by Knobel, Davidson, Zockler, and Keil; but the inappositeness of most of them has been shown by Herzfeld, Von Essen, Pusey, Tayler Lewis, SchafTer, and others, so that out of the entire array of about one hundred, only half a dozen remain as really of a decided Chaldaiziug cliaracter, and none of these can be clearly identified as chronologically fixed.* On the other hand, it is certain that the general character of the post-exilian Hebrew, as evinced by the actual specimens which exist (Ezra, Nehemiah, Esther, Daniel, Zechariah, Haggai, Malachi, etc.), does not resemble that of Ecclesiastes. The phraseology of this book, indeed, is peculiar, hwt it cannot be explained on tlie theory of a later date. It is doubtless due in part to the intimacy of Solomon with his Gentile neighbors, and many of its most peculiar terms and phrases to his own idiosyncrasy, esj^ecially the effort to express philosophical distinctions in the untractable vernacular of his nation. See these points exemplified in our articles on the book in McClintock and Strong's CyclofORdia, vols, iii and xii ; and the individual words treated in the foot-notes to our Commentary. The following is an alphabetical list of some of the most striking of these verbal peculiarities which we have ourselves collected ; for a minute dissection of many idiomatic combinations see the anonymous treatise on the Authorship of Ecclesiastes (really by the Rev. David Johnston, of Scotland), and for others see Dr. C. H. Wright's Doimellan Lecture for 1880-1, p. 488-500. 1?5*) 'illmc, vi, 6. ''J^?> 'amy, expletive, i, 10, etc. ''J^5I 'anly, elliptical for Vtinartiy, viii, 2. y^'M, ffuipmmdts, X, 8. f'^n. hdhel, i, 2; xii, 8. nin, horeh, ii, 22. |331, uic-hel-en, viii, 10. I^T, z^mdn, iii, 1, etc. i'J'n, cholydw, V, 17 [16]. ]*?n' chepJiets, iii, 1, etc. N^iT", yeJiuw\ xi, '.]. n33, keidr, i, 10, etc. p"l^'3, Mshroicn, ii, 21, etc. r^T'ip, m'^diyndh, ii, 8. ^VC?'^??* DipO, m^qoicm she-han-n^chdliym, i, 7. * Delitzscli, in his Ci>mme)itary on Ecclcsiasietf (Clark's Lilinirn, Ediiih., 1s;t, p. UM), sq.) adduces a list of nini'fv-tlve '']iiiiihilosophical discussion of its most serious and deep- est relations, and especially a theodicy — so far as the present stage of existence and Jewish revelation allowed — of the dispensations of Providence. How nugatory are all such cavils we shall again have opportunity to remark under subsequent heads of this Introduction,* and they will be considered more fully in the course of our comments. * See especially page ~0 aud following. INTRODUCTION. 25 III. OCCASION AND PURPOSE. Taking it for granted, then, that Solomon wrote this book of Holy Scripture, we must evidently assign it to the later years of his life, as the experience set forth at its beginning and the paternal attitude assumed at its close demand. The royal sage had drunk the cup of every earthly joy, and found bitter dregs at its bottom ; and it is against the errors both of ambition and of philosophy, of selfishness as well as of irreligion, that he now Avarns his readers. That Solomon began his career with unusually bright means and promise of success, we know from the sacred chronicle ; and from the same source we learn that in mature life he followed up these advantages to a high degree of literary achievement, of national and per- sonal reputation, and of secular success; but we finally read in the same impartial record that in his later years he partially declined from this high position, and failed of the ulti- mate and assured results of so glorious a prestige. So far the independent history and this autobiograjjliy are in full accord. In completing the j)arallel we have to take several facts into the account, which are either clearly implied iu the comj^arison or fairly deducible from it. 1. Solomon must have been a Discqipointed Man. — This is traceable in the Scripture record of his political reverses in his latter days to which we have referred in the foregoing sec- tion of this Introduction, and still more distinctly in the prophetic denunciations of his religious deterioration (1 Kings xi, 9-13; 30-39), which he must have felt were a just retri- bution for a violation of his own early vows as well as of his paternal counsels (1 Chron. xxviii, 9; 2 Chron. vii, 12-22). Accordingly the book before us is an echo of this melan- choly conviction, and a confession of failure iu the highest ends of life. "Vanity of vanities " was a most fitting dirge after such an experience. 2. Solomon'' s Apostasy was not Complete nor Final. — There has been some injustice done to him by most expositors of the narrative of this part of his career, and no little misunder- standing of the character of his youthful piety. The request wliich he made of God at the memorable interview soon after his inauguration (1 Kings iii, 5-14) was not directly for per- sonal holiness, but rather for capacity and skill for his oflicial duties; and his prayer at the dedication of the temple had the same national aspect (1 Kings viii, 22-01). Ilis whole subsequent aggrandiz.ement was of a like political, commercial, literary, and artistic nature; and neither his conduct nor his writings evince deep spirituality of mind or great sanctity of heart. He seems never to have had the rich seasons of communion with God, nor the pow- erful and refreshing style of devotion which David habitually displays. He w^as religious, it is true, but after a very different type from that which so closely allies the Psalmist to the true Christian. Correspondingly, the Book of Ecclesiastes exhibits a religiousness of the intellect more than one of the emotions; it is, indeed, rather morality than piety, al- though based upon the motive of the fear of God (Eccles. iii, 14; v, 7 [6]; viii, 12, 13; xi, 9; xii, 1, 13, 14), which is good so far as it goes, but is inadequate as compared with the impulse of love, which shines so conspicuously in his father's effusions (Psa. xviii, 1 ; cxvi, 1, etc.). How clearly does the royal sage appear in both pictures to occupy at his best the lower and more theistic plane of a mere servant of God, instead of rising to the rank and privilege oi a, child — a relation not known, indeed, by that name in the Old-Testament economy, but substantially apprehended and enjoyed by many of its saints. On the other hand, and as we might have presumed from the foregoing view' of Sol- omon's early religious experience, his fall was not so precipitate nor so total — we may even say, not so radical — as it would have been in the case of David ; who, with all his tempo- rary derelictions — and they were many and sometimes grievous — ever adhered most strictly to the worship of Jehovah alone. Nor does it appear that Solomon himself at any time abandoned or intermitted the regular temple services, but only that he permitted and en- abled his heathen wives to carry on each their own native cultus (1 Kings xi, 7, 8), and thus allowed and encouraged the people at large to commit idolatrj' (1 Kings xi, 33). It is doubtful, even, whether he personally engaged in these pagan rites, or sanctioned them by his actual presence ; for the language of the sacred writer is not explicit on this point (1 Kings xi, 1-6), and its expressions ("going after other gods," etc.) are rather to be in- terpreted in the light of the associated statements, that he loved these foreign wives, and weakly yielded to their entreaties to be allowed and accommodated with their individual '5" 20 ECCLESIASTES. forms of worship. This was indeed a great oflfence, especially in a sovereign, and the sacred narrative does not seek to conceal or palliate it; nor would we. Yet we must look at the facts in their just relations, and not infer an absolute and wilful apostasy on the part of Solomon from his own national religion. He did what many a less conspicuous saint — - church member, we should rather say — does to-day in Christendom, namely, wink at " cov- etousness, which is idolatry" in his family, yea. in himself, while still adhering as closely as ever (perhaps more so) to the outward forms of regular ecclesiastical service. At all events, we may say that if Solomon never was very devout, he did not fall very far when he partially deviated from the strict rule of monotheism, and — ^like the Samaritans of later date — attempted to combine it with 2:)olytheism. Yet from this degree of blacksliding, or from whatever deeper die of the same sin he may have fallen into, the Scripture record gives no very doubtful evidence that he was eventually reclaimed. We find this in the fact that h-e was not himself actually visited with the penalty of apostasy ; he reigned unmolested to the end of his life, and bequeathed his undivided dominions to his son as successor. True, the kingdom was afterward divided, and as a punishment for this transgression (1 Kings xi, 11, 31); because, as in the case of David (3 Sam. xii, 14) and Manasseh (3 Kings xxi, 10-16), so great a public scandal must be avenged in some way, although the parties immediately guilty of it were spared by a timely repentance (3 Sam. xii, 13; 2 Chron. xxxiii, 11-13). This is in consonance not only with the many other instances and maxims on record of the divine forbearance and remission under the Old Economy (see especially Ezek. xviii, 21, 22; Jon. iii, 10), but it is in accordance with Solomon's own sentiments in his dedicatory prayer above alluded to (1 Kings viii, 46-52). Inasmuch, then, as Solomon was not himself visited with dethrone- ment, subjugation, exile, or premature death, there is a fair presumption that he repented of his sin, and thus averted the personal penalty, although a public retribution still over- hung the nation for its participation in his crime of treason against Jehovah, and especially for its repetition and incorrigible continuation, with more aggravated features, in the follow- ing reign (1 Kings xiv, 22-24). It is noteworthy that the compiler of the parallel account in Second Chronicles, although rehearsing Solomon's anticipation of the divine lenience (vi, 36-39), omits all reference to the history of his defection, as if it had been condoned; but that he was aware of it, is evident from his allusion (x, 15) to one incident in connection with that transaction (1 Kings xi, 29-31). But we are not left to these inferences merely in this matter : if this book be really the production of Solomon, as we have shown to be altogether probable ; and if it be a veritable narrative of his own experience early and late, as it likewise very clearly appears to be; then we are fairly entitled to use it in evidence of his eventual return to the right path, if, indeed, he ever consciously and purposely forsook it (see Prov. xxii, 6). Certainly there is nothing impossible or even imj^robable in such a supposition of itself, and there is nothing positively known against it on historical grounds. We therefore regard this book as the latest utterance of a restored blackslider, or at least see nothing in it inconsistent with a reasonable construction of the facts in his career. In writing this quasi -autobiography it was not essential — nor would it have been either delicate or useful — to recaj^itulate this humil- iating scene in his life; in fact, the drift of the book did not call for it. His object was to deal with a different topic, a theosophical and anthropological jDroblem ; yet he does this in the chastened and humble spirit of one who had bitterly suffered, not so much (like most men) the outward buffetings of Providence, as the inward grief of having failed to make the highest attainment which in youth he had proposed to himself; and he therefoie admonishes his readers to turn their attention early and constantly to a deeper wisdom and a surer peace than he had himself found. The lesson itself we will further develop under a subsequent head. IV. STYLE. We have already been obliged to touch upon this topic in treating of the authorship of the book, but there remain several important features of it to be considered growing out of the nature of the task, and the manner in which the writer chose or was compelled to handle it. 1. It is essentially Poetical in Form. — Although not lyrical in its nature, like the Psalms — INTRODUCTION. 2I that is, not designed to be sung or accompanied by music in worship or liturgical service, and therefore not cast in the strict mould of Hebrew versification, peculiar and yet free as that is — still it has the essential distinction of the parallelistic arrangement and the terse figurative and alliterative style, as well as the pithy and condensed phraseology, with a certain degree of unusual construction, which mark true poetry in whatever language and among all nations. At the same time its didactic purpose and opigramniatic origin called for a certain piquancy and even enigmatical air about its language, which, added to the profunditv of its theme and the philosophical aim of its treatment, could not fail to cause much difficulty in its execution and considerable obscurity in its expression. As we have already intimated, the writer was compelled to take extraordinary license with his mother-tongue in compassing this composite aim, and even to coin new terms as well as to use old ones in rare or peculiar senses. The distinctive character of the Book of Ecclesiastes in this respect has been justly recognised by the Masoretic editors, who have placed it in connection with the other poetical books, but have not given it the poetical accentuation. That the author himself fully realized the sjime traits of his composition, is evident from his own statement (xii, 9-12), that it was intended to be adagial in its substance, and discriminatively true in its teachings, yet pleasing in its form and pungent in its phrase ; at the same time homogeneous in its matter, and brief in its extent. His own genius and habit, as thinker and writer, inclined and qualified him pre-eminently for this mode of presenting his ideas; and the custom of antiquity, no less than of modern literature and folk-lore, points it out as the most natural and effective form and style in which to set forth the accumulated wisdom of a life-time and of all preceding ages. Proverbs have a spice and a pregnancy about them, which add to their charm and instructiveness; while their paradoxical quaintness and variety of appli- cation seize upon and retain the attention of the hearer or reader. They are generally in verse or in poetry more or less rhymed, so that the sound may aid the sense in remember- ing and readily repeating them from lip to lip. All these elements and aspects are found to be admirably combined in the present essay or poem — call it which or both, as we may; and they must all be carefully borne in mind by the exjjositor and student. We have done what we could to assist the eye of the English reader by our " Rhythmical Rendering," his taste by our "Metrical Aversion," and his understanding by our " Commentary " and '"Notes." 2. It is likewise Arffumentative in its Contents. — The topics discussed are among the most intricate and profound that can engage the human intellect or occupy the moralist's heart. It is essentially an attempt to solve that world-wide and time-long jiroblem, how to recon- cile God's sovereignty with man's freedom ; the compatibility of earthly suffering with celestial goodness ; the disorders of the present state with justice of final awards. These momentous questions, as we will presently show, it does not really answer; but it does the next best thing, and the only thing possible to finite investigation, namely, its calm and thorough discussion from the human point of observation, furnished with the strongest light that a most highly favored jiosition, ample opportunity, and searching inquiry could afford. But the process necessarily involves close reasoning, severe logic, and ingenious disceriDtion ; and the subject has to be looked upon from every side, not at once and in general, but succes- sively and therefore somewhat discrepantly, so that one view may be balanced and corrected by another. All this involves some appearance of confusion, some contradiction, perhaps, in representation, in order to arrive at the discrete and harmonious truth. This process, of course, in a poetical essay, especially in the vivid and rapid method of Oriental discussion, and above all with the trammels of a non-metaphysical vocabulary, an unreduced syntax, and an uncurbed rhetoric like that of the Hebrews, demanded and must have produced a large laxity of expression and great variety of presentation in the present case; and instead of complaining of incoherence, ungracefulness, obscurity, and lack of contiuuitj', we ought rather to admire the writer's skill and deftness in managing so completely and lucidly and efficiently his arduous task. We shall gain nothing surely by (piarrelling with his effort', or complaining of his method in carrying it out. The judicious and appreciative critic will ac- cept both as the best that could have been expected under the circumstances, and will patiently and carefully set himself to ascertain the author's real meaning, rather than pick flaws in his terminology, dispute his logic, or deny his accuracy. When fairly treated, we find the premises and the conclusions ecpially legitimate, although the syllogistic method is not 28 ECCLESIASTES. pursued in connecting them. There is a deep philosophy about the book, and its state- ments are well worthy our acceptance and even our admiration. We can afford to take some pains in adjusting its details and in penetrating its inner sense. 3. It is eminently Co?ni/ion -sense in Tone and I'einper. — Not only are the facts adduced those of every-day life, but its illustrations are likewise drawn from the most familiar affairs of people at large; and there is a practical air pervading the entire survey of the field, wliich has always made the book a favorite source of quotation and exemplification. Eacli human being is concerned in the matters treated of, and all have liad their troubles essentially in the manner described. Speculation is not resorted to for relief, but comfort is derived from a calm inspection and review of all the facts and circumstances of the situation. We believe we have exonerated the writer from all sinister aims, and vindicated him from all extreme leanings. He takes up the cause of universal humanity as it actually exists, and after carefully examining tlie case in its manifold aspects and bearings, he draws his inferences, off-setting the favorable against the unfavorable features, and recommends what every body at all rational or well-balanced in mind at last finds to be the only recourse, namely, to take experience as it is, and make the best of it. This he says in plain terms at last; indeed, he reiterates it over and over again, mingling, it is true, the dark with the bright hues of the landscape, but striking a fair balance on the whole. The language is unexceptionable in point of morality and decorum, and the results are tersely and forcibly put. More than this could not reasonably be required of him in such a literary vmdertaking. Many of the figures are particularly fine, and the beauty of the closing chapter is universally conceded. The whole essay comes home to the head, the liand, the heart, and the soul of the ordinary struggler in life's contest, with a pathos and a power, a pertinence and a particularity, which are not merely despite its ruggedness and abruptness and repetitious- ness of style, but largely because of them. The reader perceives and feels that the writer, although a king and a sage, is yet a true man^ in earnest symjiathy with his fellows of the common soil, and that he writes so as best to relieve them in their troubles, and guide them in their doubts and distractions. He is less solicitous about the smoothness of his sentences or the perspicuity of his words, than about their force and effect. His phrase may be at times homely, but it is every-where and on the whole healthy ; and his periods, when the most jagged and antithetical, are still the most incisive and mutually bracing. The drift and tenor of his doctrine will more fully come into the purview of our next heading. V. CONTENTS AND PLAN. Without repeating what we have already liad occasion to remark on this branch of our Introduction under other divisions of it, or anticipating what will be given in greater de- tail in our "Tabular Analysis," we may here gather up in a few paragraphs the general scope and purport of the writer's disquisitions in this entire book, and his order in disposing his lucubrations. 1. Elements. — In his survey of the world and of life the writer finds certain facts given and therefore taken as the basis of his reasonings. These may be summarized under the following category, proceeding ah intra outward and upward. First, there is the individual person, with his human nature, — impulsive, ambitious, hopeful, and energetic as to himself, his powers, and his desires ; yet more or less thoughtful, solemn, and serious in his prospects and anticipations. All this is favorable. On the other hand, he soon discovers that he is limited, and, worse than that, mortal; and his researches, efforts, and acquirements not only fail of present success, but must soon end, and be resigned to other hands. This is the unfavorable side of the case. Man is a contradiction in himself. Secondly, he is surrounded and inextricably involved with others, who are equally a riddle and a medley of capacities and pursuits; and unfortunately these often run counter to his own, and lead to still greater confusion and trouble. Society is a Babel, and the Avorld a pandemonium. Thirdly, the material universe, although insensate and passive, is energized and per- meated by forces as various and conflicting as those operating in the mental and moral spliere ; and although these are so adjusted and balanced as not to destroy the physical INTRODUCTION. 29 fabric or continuity of nature, they nevertheless often override and thwart man's endeavors and aggravate liis misery. Fourthly, above and beyond all these are evident tokens of a sovereign Power, who has created and who still controls these sublunary entities and operations: lie must be crood and wise and omnipotent, and yet he suffers this disorder to go on for the present, and has not even assui'ed the unfortunate subjects of it as to what will be the outcome or explanation, beyond the mere certainty of their own mortality and accountability to him. This consum- mates the prolilem, and reduces man, whether high or low, to the sheer necessity of suc- cumbing to his fate, and submitting to his lot; taking life and fortune as it goes, gettino- what good he can out of it, but not troubling himself with anxiety for the futui'e, bevond an ordinary prudence in conducting his affairs, and in securing the favor of the Being upon whom .all things now and hereafter dej^end. Now be it observed, these are not the chimeras of tiie writer's own imagination, nor the arbitrary selections of a one-sided partisan or theorizer, but the absolute and stark facts that stare every man in the face as he looks into his own experience, or gazes abroad upon the race around him ; they have, moreover, always been the prominent features of history, and they are likely to be its permanent outlines till the end of time. The author recommends his reader to accept tliem as such, and humbly, systematically, and constantly endeavor to adapt himself and conform his conduct and aspirations to them; trusting implicitly to the superior power and skill of the great Ruler, who in some way or other, at some time or other, will make it all right in the end, or will at least reward his pious servants for their own faith and obedience. We ask. Is not this a true picture ? We further inquire, Has philosopliy or religion, even under the light of Christian revelation, ever advanced substantially beyond this limit? The wisest, tlie most saintly, need not seek to transcend or ignore these grand lines of hu- man activity and virtue. As we cannot escape from the world or from ourselves, we can find satisfaction and repose only in harmonizing these elements; and we will avoid disap- pointment only by not relying upon earthly resoiu'ces while yet calmly using them, and by depending upon higher considerations for our essential and ultimate happiness, namely, the consciousness of faithfully fulfilling the laws of our being, and making all our surroundings contribute to this mental and moral independence. This is the summum honiun, and it is the crowning pinnacle of wisdom and worth. 2. Doctrines. — Under this head we shall not recapitulate what we have just drawn ujj as the outcome of the whole essay, but discuss certain generalizations which have been falsely attributed to the writer as underlying and outcropping all his investigations and conclusions. They may be substantially reduced to four or five modern terms. First, the author of Ecclesiastes has been chai'ged vi\t\i pessimism; but this has only been done by those who have a narrow and im2)erfect apprehension of his meaning and de- sign. That man is corrupt morallj'^, and that the world is disordered, cannot be denied by any ^philosopher; and reformers have in every age ajipeared who have taken this cardinal fact as their watchword. But the writer of this book clearly acknowledges that this was not the original constitution of things (iii, 11 ; vii, 29), and he more than intimates that it will somehow be remedied or compensated (ii, 26; v, 8; viii, 12, 13), and that meanwhile it effects a moral discipline which is worth all it costs (iii, 18; vii, 2, 3). He is emphatic as to the folly and inutility of harping on tlie evils that we see or experience (vii, 10), and he most earnestly and cordially advises the expectation of improvement (vii, 8; viii, 3-5), condemning all hasty and unwarranted inferences from the continuance and impunity of evil (vii, 9, 11-19; viii, llj. Above all, such objectors have overlooked the recommen- dations of cheerfulness with which this book so abounds that it has been pointed to by others as falling into the very opposite fault, which we will therefore next consider, as certainly at least savoring of ojitimisin. Second, an equally superficial objection has been brought against our author as advocat- ing a voluptuary system as an antidote for earthly vexation very much on the principle of "Eat and drink, for to-morrow we die." This view is amply refuted by a simple reference to the frequent warnings in the book itself against over-indulgence of appetite (ii, 1-3; x, 16, IT ; xi, 9, lOj, licentiousness (vii, 26-28J, selfish ease (iv, 5 ; ix, 10 ; x. 18), avarice 30 ECCLESIASTES. (v, 10-13, etc.). and kindred vices (v, 6, etc.). The passages which have been pointed to as favoring sensuality (ii, 34; iii, 12, 13, 22; v, 18 [17J, 19 [18]; viii, 15, IG; ix, 7-9; xi, 9) are to be explained as inculcating merely a cheerful and thankful use of the legitimate gifts of Providence, and the context clearly indicates that to be the author's meaning. Third, a species of agnosticism has sometimes been attributed to the author of Ecclesi- astes, on the ground of his continual references to man's limited knovpledge (i, 8-11 ; ii, 19; iii, 11; vi, 12; vii, 24; viii, 17); but these are merely statements of the trite truth of man's liability to error, and do not relate to an ignorance of God and divine things. On the con- trary, wisdom is constantly applauded in the same breath (ii, 13, 14; iv, 13; vii, 4-G, 9, 11, 12, 19; viii, 1; ix, 13-18; X, 2, 3, 12), although, as every body knows, it is not avail- able for pecuniary 2)urposes (vi, 8; ix, 11, 15; x, 6), and cannot avert grief (i, 18; vii, 4, 16, 23) or death (ii, 14-16). Fourth, it has been said that the author's teachings are strongly tinged with, fatalism in various passages (ix, 1, 2, 11, 12; xi, 2-6); l)ut these are evidently but the common-place assertion of the unexpectedness and inevitableness of death, Avhich is more distinctly ex- emplified in other places (iii, 19; vi, 6-8; viii, 8); and a necessitarian interpretation of them is directly refuted by tlie frequent statement of a discriminative use of opportunity favorable to success (iii, 1-9; iv, 9-12; ix 10; x, 10; xi, 1-3; xii, 1). Lastly, a feeble atterai)t has sometimes been made to deduce materialis)ii from some of the writer's allusions to the condition of the dead (iii, 20, 21; iv, 2, 3; ix, 5, 6, 10); but this too is a misapplication of them, as we abundantly show in our Commentary, for they merely relate to the bodily condition, and arc offset by the distinction made in some of them (iii, 21), and elsewhere (xii, 7), between this and the spirit which survives for retri- bution (viii, 10; xi, 9; xii, 14). The specifications of erroneous lessons on these and other abstract jwints are not sus- tained by a candid examination and comparison ; on the contrary, as already declared, we find the author eminently sound and conservative in his instructions, voicing the general sentiment of well-informed and carefully observant humanity throughout, although often put in an e-v-ixirte form and in hyperbolical phrase for the sake of vividness and effectiveness. 3. Arrangement. — Irregularly and almost incoherently as the author at first sight seems to proceed in his argument, upon a closer inspection we find that he marshals his materials in a most admirable order, advancing from point to point by a gradual jjrogress, until at last his discussion culminates in a climax of exhortation and consolation. For the details we again refer to our "Tabular Analysis" and Commentary, purposing hereto mark the salient angles only of his scheme of disputation and instruction. First, he strikes abruptly the key-note of his thesis, which is, that all sublunary exjieri- ence is evanescent (i, 2); and this he repeats at intervals, in order to maintain the uuit}^ of the harmony among his several chords, which sweep alternately from the threnetic basso of despair to the parenetic soprano of hope — wails intermingled with corafortings (i, 3-11). His heart has been saddened and discouraged by his personal experience (i, 12-ii, 11), and the disappointment has been intensified by witnessing the griefs of his fellow-men (ii, 12-26); imtil death — the one thing certain and common, but a surprise after all and a seemingly final catastrophe — is awaited as the still more mysterious consummation of a checkered but uu- explainable life (iii). What should be beyond, he dares not inquire; but feels an intuitive sus|)icion — perhajis we may call it a conviction — that it does not end the mortal's being, l)ut is oidy the entrance upon the grand (Tenonement (iv, 1-3). The solution of the prob- lems of time is reserved for eternity. Secondly, he reviews human society and history more calmly and more deliberately, scrutinizing details, especially instances — whether typical or exceptional ; and he finds but one ruling principle by Avhich to thread the tangled skein of earthly existence and affairs, namely, a divine superintendence, which, although sovereign and inscrutable, is neverthe- less a warrant of a real plot or ])lan running through it, and an assurance of beneficence in it and of a proper adjustment after it (iv, 4-Yi). The result, of course, as before, is not dis- tinctly nor even dimly apprehended, but it is anticipated on general groimds, and there is at least a sense of relief from total anarchy. Thirdly, a still closer inspection of men by classes is made, with a view to ascertain INTRODUCTION. 31 the actual value of human wisdom ; and the writer more fully perceives that it is competent for much practical advantage (vii, 1-22), but is inadequate for a full solution of the great problem (vii, 23-viii), and especially unavailable in the event — death itself (ix) ; hence he moralizes on the application of it in the lower as well as the higher walks of social life (x). He is gradually approaching a philosophical resting-place for the heart rather than for the head — an acquiescence of the will where reason cannot penetrate; and this is the true induction by faith in lieu of sight. Fourthly and lastly, he assumes more pronouncedly the role of a teacher, carrvin^ out the above discovered principle of contidence in a benign though seemingly arbitrary Provi- dence, and exhorting to a generous use of this life's, opportunities (xi, 1-Gj, above all a dil- igent one of the favored season of youth (xi, 7-xii, 7). He seems to look back over his own life, so promising in its dawn, but squandered too much upon secular enterprises and expectations; and now in his old age he feels that it is too late to retrieve the i)ast (xii, 8-12). The concluding words are in keeping with this sentiment, urging his reader to ponder well the main lesson thus portrayed, and in any case to remember that piety is ''the one thing needful" for all, as Avell in time as for eternity (xii, 13, 14), \'I. LITERATURE. The following chronological list of commentaries and other exegetical works specially on the Book of Ecclesiastes is believed to be the most complete hitherto compiled : Origex (the eminent church father, 185-253), Scholia in Ecdedastea (in Greek); iu Galland's '• Bibli- oiheca Patrum," vol. 1; and elsewhere. DlOXYSlUS Alexaxdrixus (cir. 200-265), Commentarius in Priacipium Ecdesiasbx (iu Greek) ; in Galland's " Bibliotheca Patrum," appendix. Gregory Thaumaturgus (of Cappadocia. in the 3d cenlury), Metaphrasis in Ecclesiastea (iu Greek); iu his works by Yossius, Leipzig. 1604, 4to, p. 77: also in Galland's " Bibhotheca Patrum,"' Paris, 1788, vol. 3; also separately by Andrew Schott, Antwerp, 1613, 4to. Gregory Nyssexcs (of Cappadocia, cir. 331-391), Condones in Ecckmasten (in Greek); iu his works by Morell and Grester, Paris, 1615-18, 1638, vol. 1. Jerome, Saixt (the famous church father and scholar, 340-420), Commentarius in Ecdesia-;c- clesiastes); Salonica, 1597, 4to, Lock, Henry, Ecelesiastes, otherwise called the Preacher, etc., a poetical paraphrase; London, 1597, fol. Baruch ben-Barucii (a Jew of Salonica), Elleh Tokdoth Adam (a double Hebrew commeuUiry on Ecelesiastes); Venice, 1599, fol. Taytazak, Joseph (a Jew of Salonica). Porulh Josi'ph (a Hebrew honiiloticul commentary on Ecele- siastes); Venice, 1599, 4to. Leuchter, Heinrich, Erklaruwj des Predi'jer Salomonis ; Frankfurt, 1603, Kill, 4to. INTRODUCTION. 33 BuoUGHTOX, Hugh (the famous Englisli Hebraist), A Commentary upon Coheleth or Ecclesiasies, etc. ; London, 1605, fol. ; also in liis " Works." LORIN, Jean (a Roman Catholic), Oommeniurius in Ecdesiasten, etc.; Lyons, 1606, 4to ; Cologne, 1634, fol. Bardin, Pierre (a Roman Catholic), Tmtamen in Librum Ecclesiaslw ; Paris, 1609, 12mo; also in French, Paris, 1632, 8vo ; and in German, Wolfenbiittel, 1662, 8vo. Fay, Antoixe, Gommentarius in Ecdesiasten ; Geneva, 1609, 8vo. StraCK, Joiianx, Predigten ilhf.r den Prediger Solomonis ; Cassel. 1610; Frankfurt, 1618; Ciithen, 1663, 4to. DiRESCHE, Jan V.\X den, Ecclesiasies, Greece et Latine ; Franecker, 1612, 4to ; also Adnotoiiones in Koheltth sive Ecdesiasten ; Amsterdam, 1 634, 4to. Fanchez (a Franciscan monk of Mont-Serrat), In Ecdesiasten Commentarima, cum Concordia Vulg. Ed. et Heb. Textus, etc. ; Barcinova, 1619, sm. 4to. De Pineda, Juan (a Franciscan monk of Spain), Gommentarius in Ecdesiasten; Antwerp, 1620, folio. Ferdinando, Giov'anno (an Italian Roman Catholic), Gommentariiis in Librum. Ecclesiastoe, etc. ; Rome, 1621, folio. Granger, Thomas, A familiar Exposition or Commentary on Ecclesiasies, etc.; London, 1621, 4to. Egard, Paul, Solomon Ecdesiastes, logice, mystice, practice ot parapln-astice expositus, etc. ; Ham- burg, 1622, 4to. Amama, Sixten (a Dutch Protestant), JVolce in Ecdesiasten ; in his " Antibarbarus Biblicus," Frank- furt, 1628, 4to: also in the " Critici Sacri." Pemble, Willi Ajr, The Book of Ecclesiasies Explained, etc.; London, 1628, 4to ; also in his "Works," p. 281. Dieterich, Coxrad, Ecclesiasies in Predigten erldilrt und uusyeleyt ; Ulm, 1633, 1654; Xuremberg, 1664, fol. Warenfels, Jakob, Homilice in Ecdesiasten ; Hamberg, 1633; Basel, 1646, 4to. Guillebert, Nicolas (a Roman Catholic), Paraphrasis in Ecdesiasten; Paris, 1635, 1642, 8vo. Jexxin, Michael (Dr. in divinity and rector of St. Martin's, Ludgate), Commentary upon the Whole Book of Ecdesiastes or the Preacher, wherein, etc. ; London, 1639, small fol. Maldoxatus, Johanxes (a French Roman Catholic), la Ecdesiasten; iu his " Commentarii in pnc- cipuos libros Yet. Test. ; " Paris, 1643, fol., p. 147. De Groot, Hugo, In Ecdesiasten; in his "' Adnotationes ad Vetus Testamentum;" Paris, 1644, 3 vols. fol. ; also in various forms later. Jaxsen, Cornelius (the leader of the Jansenist Catholics), Analecia in Proverbia, Ecdesiasten, etc.; Louvain, 1644, 1673, 4to. Quarles, John (not the author of the " Emblems "), Solomon's Recantation, etc., a poetical para- phrase of Ecdesiastes; London, 1644, 4to. Reynolds, Edward (Bishop of 'Soxw'xch), Annotations on Ecdesiastes; in the " Assembly's Anno- tations; " London, 1645, 1651, 1657, 1669, 8vo, vol. 4; also by Washburn, London, 1811, 8vo. Geier, Martin, In Solomonis Peffis Israel EcdesicLsten Commenta^-ius ; Leipzig, 1647, and later, 4to. Trapp, John (pastor of Weston-upon-Avon), ^-1 Commentary or Exposition upon Ecdesiastes or the Preacher; Loudon, 1650, small 4to ; also with Psalms, Proverbs, and Canticles, 1656, 1660, 1672, fol. ilERCER, Johann, Commentarii in Ecdesiasten (including also Job, Proverbs, and Canticles) ; Am- sterdam, 1651, fol. Le Brun, L., Ecdesiastes Solomonis poetice explicatus ; Paris, 1653, ISmo. Mayer. John (D.D.), A Commentary tipon, the Holy Writings of Job, David, und Solomon ; London, 1653, 4to. Mercado, Moses de (a Dutch Jew), Perush Koheleth, etc. (including the Psalms also); (a Heb. com- mentary) published after his death by his son, Amsterdam, 1653, 4to. Cotton, John (the Puritan divine), A Brief Exposition of Ecdesiastes, with practical observations; London, 1654, 8vo; reprinted by James Nichols, Edinburgh, 1868, 4to. GoRSE Pierre (Roman Catholic), Explication de VEcdesiastc (including also Wisdom and Ecclcsiasli- cus); Paris, 1655, 3 vols., 12mo. Leigh, Edward, Annotations on the Five Poetical Books of the Old Testament (Jol), Psalms, Proverbs, Ecdesiastes, and Canticles); London, 1657, fol. CocCEius, John, Gommenta.rii in Libros Solomonis; Amsterdam, 1658, 4to; also in his works, Amster- dam, 1675, 8 vols., fol., vol. 8 ; and later. Jackson, .Arthur, Annotations xipon the Fire Books, etc. (Job, Psalms, Proverbs, Ecdesiastes, and Canticles); London, 1658, 4to. Tarex'^, August, GemmiK Solomonis, iu difficiliora explicatio, etc. ; Rostock, 1659, 4to. Samuel hak-Koken of Pisa (a learned Jew of Lusitano, Italy), Tsnophnath Paonedch (a Hebrew Com- mentary on Job and Ecdesiastes); Venice, 1661, 4to. Smith, John (M.D.), The Portrait of Old Age, etc. (an anatomical treatise on Kccles. xii, 1-6); Lon- don, 1666, 8vo ; 1676, 1752, 12mo. 34 ECCLESIASTES. Calov, Abraham, In Ecclesiasten ; in his "Biblia Testamenti Veteris illustrata; " Fraukfort-on-Maiu 1672, 1676, fol., vols. 2; and later. ' Anonymous, Exposition of Ecdesiastes or tlte Preacher ; London, 1680, 4to. Patrick, Symox. A Paraphrase upon the Book of Ecdesiastes and the Song of Solomon, etc.; Loudon 1685, 8vo ; afterward combined with his other commentaries in various editions. Schmidt, Sebastian, Commentarius in lihrum Solomonis regis Koheleth, etc. ; Strasburg, 1691, 1704 1709, 4to. BossuET, Jacques Benigne (the famous Roman Catholic preacher), Lihri Solomonis (Proverbs, and Canticles), cum notis; Paris, 1693, Svo; also in his "Works." A Lapide, Cornelius (a Flemish Jesuit), Commentarius in Ecdesiaslen, etc.; Antwerp, 1694, fol., and later. NiSBET, Alexander, An Exposition, vith Practical Observations, upon the Book of Ecdesiastes ; Edin- burgh, 1694, 4to. Smith, John, Ecdesiastes Solomonis (a commentarj- in Dutch); Amsterdam, 1699-1704, 2 vols., 4to. Yeard, Francis (dean of Aclmory), ^1 Paraphrase upon Ecdesiastes, etc. ; London. 1701, Svo. Du Hamel, Jean Baptists (a French Roman Catholic), Salomonis Libri III. cum Aimofationibus ■ Roueu, 1703, fol. ; Paris, 1703, 12mo. Seebach, Christopii, Erkldrung des Predigers Solomonis; Halle, 1705, Svo. TiETZMANN, Heixrich, ErMwrwig des Predigers Solomo (sermons); Nuremberg, 1705, 4to. David ben Aaron (a Jewish printer), Perush Koheleth (a Hebrew commentary); Prague, 1798 4t(). Mel, Conrad, Prediger Salomonis erkldrt (in sermons); Frankfurt, 1711, 4to. Marti ANA Y, Jean, Commentaire sur T Ecclesiaste, avec des Reflexions; Paris, 1715, 12mo. Zierold, Johan "Wilhelm, Per Prediger Salomo, aus der Bedeutung der Buchstaben, etc • Leipzii'- 1715, 4to. °' Van der Hardt, Herman, Schediasma de lih-o Coheleth : Helmstadt, 1716, Svo. Rambach. Johann Jakob, Adnotationes in Ecclesiasten.; in Michaelis's " Uberiores Adnotationes • " Halle, 1720, Svo, vol. 2. ' GuDE, GoTTLOB Friedrich, Pe Sensu 07-aculi Solomonis (Eccles. v, 7); Leipzig, 1723, 4to. Wachter, Georg, Per Predi(/er Salomo neu ilhersetzt mi.t kurtzen Anmerkungen; Menimino-en 1723, 4to. Francke, Johann Friedrich, Comntentarins in Ecclesiasten, in his "Systema Ethices Diunut; ; " Brandenburg, 1724, 4Lo. Wells, Edward (Dr.), An Help for the More Easy and Clear Understanding of the Holy Scriptm-es; O.xford, 1727, vol. 3 (Job, Psalms, Proverbs, Ecdesiastes. and Canticles). Woken, Friedrich, De Magistrorum Colleciione (Eccles. xii, 11); Wittenberg, 1727, 4to. Hardouin, Jean (Roman Catholic), Paraphrase de V Ecdesiaste, avec des Remarques; Paris, 1 729, 1 2nu>. WoLLE, Christoph, Kurze Auslegung des Predigers Solomo, ans der heilige grundsprache aufs none iibersetzt, etc. ; Leipzig, 1729, Svo. Le Clerc, Jean, Veteris Testamenti Libri Hayigrapjhi (Job to Canticles), cum Commentario philo- logico, etc. ; Amsterdam, 1731, fol. Bauer, Christian Friedrich, Erlixuterer Gundtext vom Prediger Solomo, etc. ; Leipzig, 1732, 4to. Hanssen, Peter, Betraddungen iiher den Prediger Salomo, etc. ; Liibeck, 1734, 1744, 4to. Zeyss, Philipp Christoph, Exegetisdie Einleituug (on Proverbs, Ecdesiastes, and Canticles); Zulli- cliau, 1735, 4to. Lampe, Friedrich Adolph, Adnotationes in Ecclesiasten Solomonis; in his " Meditationes Exegeticai." published after his death h\ Daniel Gerdes; Groningen, 1741, 4to. Starke, Christoph, Erkldrung, Anmerkuiigen, etc., edited bv his son Georg ; Leipzig and Halle. 1741, 1768, 4to; being vol. 4 of the "Synopsis Bibliothecaj Exegeticge in Yet. Testam.," issued in the same connection; also Berlin. 1 865-1868. Biedermann, Johann Georg. De Summo Bono, ex sententia Solomonis Coheleth (v, 8); Frevburg, 1749, 4to. Meiner, Johann Werner, Program, in Ecclesiasten (on chap, iii); Langensatsa, 1751, 4to. MiCHAELis, Johann David, Poetischer Entwurf der Gedanken des Predigerbuchs Solomons: Goltingen, 1751 ; Bremen, 1762, Svo. Cotta, Joh.\nn FiilEDRiuH, De rectitudiue hominis pirinuvva secundum Oraculum (Eccles. vii, 30); Tiibingen, 1753, 4to. Oettinger, Friedrich Christoph, Die Wahrheit des Sensus Qommunis im Prediger, etc. ; Slnttgard, 1753, Svo. Meintel, Conrad Stephan, Ohservationes philologico-pihilosophicce in Ecclesiasten (on i, 1-7); Ph'lau- gen, 1754, 4to. Briegleb, Johann Yalerin, Utrum Solomo (Eccles. vii, 2) diem hominis uatalem ivcuset; Jena, 1756, 4to. De Sacy, Antoine Isaac Silvestre (the learned French Orientalist, a Roman Catholic, 1758-1838), L^ Ecdesiaste ; in liis " Sainte Bible," vol. 14. INTRODUCTION. . 35 Herrnbauer, JoiiAXX Christoph, Quo sensu Solomo diem mortis diei nativitatis prixferat (Eccles. vii, 2); Erlaugeu, 1759, 4to. Anonymous, Uhersdzung vom Prediger Salomons, mit Anmerkungen ; Halle, 17()0, 8vo. Desvceux, a. Y., a Philosophical and Critical Essaij on Eccksiastes ; with an analytical paraphrase and a new version, etc. ; London, 1760, 4to; also in German, Halle, 1764, 4to. Peters. Charles, Accormt of the Book of Eccksiastes; in Appendix to his " Critical Discussion on the Book of Job," London, 1760, 8vo. Carmeli, Michel Axgelo (an Italian monk), Spierjamento del Eccksiasie ; Venice, 17G5, 8vo. JuDETXES, Chajim, Shenoth Chayim (a Hebrew commentarj- on Canticles and Ecclesiastes) ; Am- sterdam, 1765, 4to. Anoxyjious, Cohekth, a poem, etc.; London, 1768, 4to. Brodick, (a Lisbon merchant), Cohekth, or the Payed Preacher ; a poetical paraphrase of Eccle- siastes ; London, 1768, 4to; Salop, 1824, 8vo. ScnuLZE, JoHAXN Leoxhard, Sensus loci difficiUimi Coheleih (xVi, 1-5); Halle, 1763, 4to. Ebert, Eusebius T., Imago senis Salomonei (Eccles. xii); Leipzig, 1770, 4to. Mendelssohn, Moses (rabbi in Berlin), Pas Buck KoheM, with a Hebrew commentary hj tlio author, a German translation by D. Friedliinder, and a glossary by I. Lowe; Berlin, 1770, Svo; and later in various forms, cspeciall}'' a Translation with notes bv Theodore Preston; London, 1845, Svo. AxoNYJious, Traduction de V Ecclesiaste^ avec des Notes; Paris, 1771, Svo. Louis de Poix, Jerome d'Arras, and Skraphin de Paris (three Capuchin monks), VEcelesiaste da Salomon, traduit en Latin et en Francois, avec des Notes, etc. ; Paris, 1771, ]2ino. Moldexhauer, Johaxn IIeixrich, Per Prediger Solomonis iihersetzt und erliitdert ; Leipzig, 1772, Svo. Kleuker, Johaxn Friedricii, Salomonishe Schriften; lirst part, embracing Ecclesiastes; Leipzig, 1777, Svo. Jacobi, Johaxn Friedricii, Salomo''s Prediqerhuclt, von scincn Torwiirfen gerettet; Zclle, 1779, Svo. Struexsee, Christoph Gottfried, Uthersetnmg des Prediger Sidomd's; Ilalberstadt, 1780, Svo. ZlXCK, Yictorin, Commentarius 'm ires Uhros Scdoinouis (Proverbs, Ecclesiastes, and Canticles); Augsburg, 1780, 4to. Greenway, Stephen, Ecclesiastes in three parts; a new translation with a paraphrase; to which is added a new translation of other passages of Scripture, with Notes and reflections; London, 1781, Svo. Frankel, Moses, Biurim hedihrey Koheleth (a Hebrew commentarv written in 1783); Dessau [ISOO], 8vo. DoDERLEIN, Johann Christoph, Solo/noiis Prediger und IIohes-Licd, neu nbersetzt mit kurzen erl.'Lu- ternden Anmerkungen; Jena, 1784, 1792, Svo. Levisox, Mordecai G., Tokachath JleguUah (a, llehrGw philosophical commentary on Ecclesiastes); Hamburg, 1784, Svo. Tan der Palm, J. H., Ecclesiastes philolog ice et critice illustratus ; Loyden, 1784, Svo. SCHLEUSNER, JoHANN Friedrich, Auctariuni Jnterpi-etatlonis Ecclesiastce (on ii, 2, .''>, 25 ; iv, 5, l."?-16; V, 8; vi, 5); Gottingen, 1785, 4to. SpOHN, Gottlieb Leberecht, Der Prediger Salomo, aus dem hebriiischen aii/s neu iihersetzt und mit kritischen Anmerkungen ; Leipzig, 1785, Svo. Neunhofer, Johaxn Friedricii, To-such einer gemeinniitzigen Uehersetzung des Predigerhuches ; Weissenfels, 1786, Svo. Anonymous, Ecclesiastes, in three piarts, a now translation with a paraphrase; London, 1787, Svo.. Friedlander, David, Der Prediger aus den Ileh., nebst cinen Abhandlung, etc. ; Berlin, 1788, Svo. Lowe, Joseph (professor in Breslau\ Das Buch Kohekh (Hebrew), Notes by him and a German trans- lation by David Friedlander; Berlin, 1788, Svo. Dathe, Johann August, Latimcs Vcrsio Xoiis illustratus (Job, Proverbs, Ecclesiastes, and Canticles); Halle, 1789, 6 vols., Svo. Paulus, Heixrich Eberhard Gottlof,, Claris iiher den Prediger; Jena, 1790, Svo. DiXDORF, Gottlieb Lmjianuel, Qwnnodo Nomen Koheldh Salomonl trihuatur ; Leipzig, 1791, 4to. Hodgson, Bernvrd (LL.D., principal of Hereford College), Ecclesiastes: a new Translation from the Original Hebrew ; Oxford, 1791, 4to. Seiler, Georg Friedrich, Der Prediger, etc. ; Erlangen, 1791, Svo; being part of lus "Biblislio Erbauungsbuch," 17 vols. Boaretti, Francisco, L'Ecclesinste di Solomo vulgarizzato, etc.; Tenice, 1792, Svo. Bode, Christoph August, Erklurende Urnschreihung des sogennanten Predigerhuches Solomo's; Qned- linburg, 1792, Svo. Bonnet, G., Yerkloaring van Soloynotiis Prediger; L'treeht, 1792, Svo. 36 ECCLESIASTES. ZiRKKL, GregoR (Roman Catholic), Der Predvjer Salomon, liberpctzt \\m\ erkliirt ; also Untersuchnn- gen Uher den Prediger, uebst kritischen iind philologischen Bemerkunsren; both Wiirtzburg, 1792, 8vo. Pfannkuche, Heinricii Friedricii, Exercitationes in Ecclesiaske Soloinoai vnljo irilndi locum vexa- tissimum {\\, 7-xii, 7); Gottingen, 1794, 8vo. Schmidt, Joii.vxN Erxst Christian, Solomo's Prediger^ oder Kohdeili's Lehren, etc.; Gicssen, 1794, 8vo; also his observations ou particular passatjcs in Staudlin's " Giittinger Biljliothek," iii, 1G22, sq. G^VAB, JOHAXN Friedricii, Beitruge Zur ErWdnuig des Uohenlieds, Koheleth's nud der Elagelieder ; Tiibingen, 1795, 8vo. Dereser, Thadaus Anton (a Gorman Roman Catholic), translation and exegesis of Ecclesiastos in Bretano's Bihelwerk; Frankfurt, 1797-1832, 8vo. Nachtigall, Joiiann Karl Christopii, Koheleth, oder die Yersammlung der TFmew, etc. ; Ilalle, 1798-9, 2 vols., 8vo. Bergst, Bernhard Hermann, Enhonrf des Predigers Solomons; in Eiclihorn's "Bibliotheca," x, 955-84. Also his Per Prediger Salomo deutsch bearheitet, etc. ; Hamburg, 1799, 8vo. Meyer, Johann Heinrich, Commentaria Exegetica (on Eccles. xi, 1-G); Heilbronn, 1803, Svo. Middeldorp, Herman, Sgmholce exegetico-criticce ad lihrum Ecclesiashe ; Frankfurt, 1811, 4to. Katzenelnbogen, Abraham, Birlcaih Abraham (a Hebrew ethical commentary on Ecclesiastes) ; Warsaw, 1815, 4to. Kelle, Carl G., Pie Salomonische Schriften (Proverbs, Ecclesiastes, and Canticles), etc. ; Freiburg, 1815, Svo. Hartmann, August Tiieodor, Linguisfisch Eirdeitung in das Puch Koheleth; in Winer's "Zeitschrift," i, pp. 29-71; also incorporated into his general work on the Old Testament; Bremen, 1818, 8vo, Umbreit, Friedrich Wilhelji Karl, Pas Buck " TFor/'e Kohe(eih\%" Behandelt, etc.; Gotha, 1818, Svo. Also Koheleth Scepticiis de surnmo bono; Gottingen, 1820, Svo. Also Bdrachtungen des Predigers Salomo, etc.; Hamburg and Gotha, 1849, 8vo. Also Per Prediger nnd das Holtelied; in vol. 4 of his "Dichterischen Selirifte des A. B. ; " Stnttgard, 1856-8, 4' vols., Svo. Also Pie Einheit des Buches Koheletli, in the " Studien und Kritiken,"' 1857, 1-56. WiNZER, Julius Friedrich, Commenfationes HI. in Cohdelh (xi, 9); Leipzig, 1818, sq., 3 vols., Svo. Wardlaw, Ralph (D.D.), Lectures on the Book of Ecclesiastes ; 2 vols., London and Glasgow, 1821. Svo; 1838, 12mo; 1869, Svo; Philadelphia, 18GS, Svo. Holden, George, An Attempt to Illustrate the Book of Ecclesiastes ; London, 1S22, Svo. Kaiser, Gottlieb Piiilipp Christian, Koheleth, das Collectivum der Pavidischen Konige, etc. ; P>rlau- gen, 1823, Svo. Anonymous, Per Prediger Solo mo's ilbersetzf und erlilutert; Stnttgard, 1827, Svo. Henzi, Rudolph, Lihri Ecclesiastceargumentihrevis Adumhratio ; Dorpat, 1827, Svo. Salzmann, Hermann Wilhelm, Pie SprHche Solomo's und der Prediger^ iibersetzt, etc. ; Dortmund, 1828, Svo. RoSENMtLLER, Ernst Friedricii Cakl, III Ecclcsiasten ; Leipzig, 1830, Svo; in his "Scholia in Yet. Test.," vol. 9. Heinejiann, Moses (the famous Jewisli scholar), Uhersetzung des K<>heMh{\\i{\\ a grannnatico-exeget- ical Comnientar}-) ; Berlin, 1831, Svo. Koster, Friedricii Eurchard, Pas Buck Hioh und der Prediger Solomo's ; Schleswig, 1831, Svo. Dukes, Leopold (rabbi in Paris), T)-aduction ef Notes (on Ecclesiastes) ; in Cohen's French Bible with annotations; Paris, 1832—48, Svo; vol 16. EwALD, Georg Heinrich August, Sprikhe Solomons und Koheleth, in vol. 4 of his " Poetischen Biicher des Alton Bundes; " Gottingen, 1835-9, Svo; 3d ed. 1868 ; in English, Loudon, 1880, sq. Knobel, August, Commentar iiher das BucJi Koheleth; Leipzig, 1836, Svo. Auerbach, S. IL (rabbi in Posen), Sepher Qoheleih, etc. (a new Germ.an translation with a Hebrew commentary); Breslau, 1837, Svo. Herzfeld, Levi (rabbi in Brunswick), CoheleiJi iibersetzt mid erlilutert; Brunswick, 1838, Svo. Nordiieimer, Isaac (Dr., of New York), The Philosophy of Ecclesiastes; in the " American liiljlical Repository," 1S3S, p. 197, 6y;. PhilippSON, LudaviG (rabbi in Magdeburg), a translati.)n and notes, in ]iis " Tsraclitischo Bibel; " Leipzig, 1839-56, Svo, vol. 3. De Rougemont, Frederique, Illustration du Livre de V Ecclesiaste ; Neufchatcl, 184 I, Svo. Preston, Theodore, Ecclesiastes (Hebrew text, Latin version, original notes, and a translation of Men- delssohn's Commentar}-); London, 1845, Svo. Gordon, J. E., Ilhistrations of Ecclesiastes (36 plates); London, 1846, 4to. NoYES, George R. (professor in Harvard University). A Neiu Translation of the Proverbs. Ecclesiastes, and the Canticles, with Introduction and Notes; Boston and London, 1846, 3d ed. 18()7, Svo. HiTZiG, Ferdinand, Der Prediger Solomo's, erkliirt, yo\. 7 of the " Kurzgefastes Exeg. Handbuch. zum A. T. ; " Leipzig, 1847, Svo. INTRODUCTION. 37 Barham, Francis, The Book 0/ Ecclesiastes translated, ia his " Bible Revised ; " London 1 848 8vo, vol. 1. Heiligstedt, August, Commenf.arius in Eccksiasten et Cant. Qinticorum, in Maurer's " Comment. Gram. Hist. Crit. in Vet. Test; " Leipzig, 1848, vol. 4. Jones, Owen, The Book of Ecclesiastes Illustrated; London, 1849; 1851, 8vo. Keil. August Carl Friedrich, an Introduction; in the continuation of Hiivernick's "Handbuch der liist-crit. Einleitung in das Alte Test. ; " Erlangen, 1849, 8vo. Stowe, Calvin, an article on Ecclesiastes in the "American Biblical Repository; " Audover, April, 1850. Hamilton, James (D.D., F.L.S.). The Royal Preacher : Lectures on Ecclesiastes; London, 1851, 12mo • 1854, 16rao; New York, 1857, 16mo. Stuart, Moses (professor at Audover, Mass.), A Commentary on Ecclesiastes: New York. 1851, 12rao; Andover, 1862. RiGGS, Elias, Did Solcmon Write Ecclesiastes? in tlie "Princeton Review," 1852, p. 79, sq. Bernstein, Heinrich G., QiMVstiones nonnullce Eoheletliance ; Breslau, 1854, 8vo. Goodhue, J. A., The Preaching of Ecclesiastes, in the "Princeton Review," 1854, p. 434, sq. Elster, Ernst, Commentar liber den Prediyer Salomo; Gottingen, 1855, Svo. Macdonald, James M. (D.D., of Princeton, N. J.), The Book of Ecclesiastes Explained; New York, 1856, 12mo. Morgan. Aaron Augustus (Rev. M. A., St. John's College, Cambridge, etc.), Koheleih : the Boole of Solomon, called Ecclesiastes, or the Preacher, metrically paraphrased and accompanied ■with an analysis of the argument, etc. : London, 1856, small folio. Van Essen, Ludwig (a Roman Catholic doctor of divinity), Der Prediyer Salomons ; ein Beitrag zur Erklarung, etc. ; Schaffhausen, 1856, Svo. Wangemann, Friedrich Theodor. Der Prediyer Solomonis, nach Inlialt uud Zusammenhang prak- tisch angelegt; Berlin, 1856, Svo. Weiss, Benjamin (a Scotch missionary to the Jews), JVeio Translation and Exposition of tlie Book of Ecclesiastes, with critical notes on the Hebrew text; Dundee, 1856, 12mo. Green, William Henry, Scop>e and Plan of Ecclesiastes; in ihe " Princeton Review," 1857, p. 419, sq. Plungian, Moses, Kerem Lishlomoh (a Hebrew commentary); Wilna, 1857, Svo. Rosenthal, Nathan (a learned Jew), Jleyillath Qoheleth (Hebrew text, with a German translation and a Hebrew commentary); Prague, 1858, Svo. Vaihinger, J. G., Der Prediyer U7id das Hohelied (translated according to the rhythm of the original text and annotated); Stuttgard, 1858, Svo; also an article on the structure and analysis of Ecclesiastes in the " Tlieologische Studien uud Kritiken," Leipzig, 1848; the latter tran.slated in the "Meth. Quarterly Review," April and July, 1849. Buchanan, Robert (D.D.), The Book of Ecclesiastes: its Meaning and Lessons; Loudon, 1859, 12mo. Hengstenberg, Ernst Wilhelm. Der Prediyer Salomo Ausyelegt; Berlin, 1859, Svo; translated in Clark's "Theological Library," Edinburgh, 1860, Svo; reprinted, Philadelphia, 1860, Svo. Mylne, George W., Ecclesiastes or Lessons for Christian's Daily Walk; London, 1859, 12mo. Bohl, E., De Aramaismis libri Koheleth; Erlangen, 1860, Svo. Bridges, Charles (rector of Hinton Martell, Dorset), An Exposition of the Book of Ecclesiastes ; London, 1860, 12mo. Hahn, Heinrich August, Commentar iiher das Prediyerhuch Solomo's; Leipzig, 1860, Svo. LuzzATTO, Samuel David, (Jewish professor in Padua), Oznar Kechmad, an essay introductory to an unpublished commentary on Ecclesiastes; in Blumenfeld's "Briefe uud Abhandluugen Jiidischer Literatur YertrefEend;" Vienna, 1860. Ginsburg, Christian D., Coheleth, commonly called the Book of Ecclesiastes, translated from the Hebrew, with a commentary historical and critical; London, 1861, Svo. Kleinert, Hugo AVilhelm Paulus, Der Prediyer Solomo, iibersetzt mit Bemerkungen, etc., (a gymnasial thesis); Berlin, 1864, Svo. DiEDRiCH, JoHANN, Die Solomonischen Srhrifte Kurz Amyeleyt ; Neu-Ruppin, 1865, Svo. Young, Loyal (D.D., pastor of the Presbyterian Church of Butler, Pa.), A Commentary on the Book of Ecclesiastes, with Introductory Noies by the Rev. A. T. McGill, D.D., professor in Princeton Theological Seminary, and the Rev. M. W. Jocobus, D.D., professor in the Western Tlieologicul Seminary, Pa.; Philadelphia, 1865, Svo. AVoRDSWORTH, CHRISTOPHER (then archdcacon of Westminster), Ecclesiastes, with Notes and an Intro- duction ; London, 1865, Svo, and later; being volume 4 of his "Holy Bible with Notes," etc., embracing Psalms to Solomon's Song. Cox, Samuel (D.D.), Ecpository Lectures on the Book Ecclesiastes, etc. ; London, 1867, Svo. Also The Book of Ecclesiastes, a new translation, with explanatoiy lectures, etc., in the " The Expositor's Bible;" New York, 1891, 12mo. ZoCKLER, Otto, Der Prediyer, theologisch-homiletisch bearbeitet (including Canticles), in Lange's "Bibelwerk:" Bielefeld and Leipzig, 1868; American edition by Professor Tayler Lewis, in Schaff's series. New York and Edinburgh, 1872, Svo, 3S ECCLESIASTES. CowLES, Hexry, Prov<:rbs, Ecdesiastts, and the Sony "f Solomon, with Notts, critical, explauaton-, and practical, etc.; New York, 1870, 12mo. Bexnet, J., Studies in Ecdesiastes ; London, 1871, 8va Gratz, G., Der Solomonische PredUjer iihersetzt und Kritisch erliiutert; Leipzig, 1871, 8vo. Janicks, G., Animadversiones in versiontm Syriacum lihri Kolideth (including also Rnlli): Breslan, 1871, 8vo. Tyler, Thomas, Some Neiu Evidence as to the Date of Ecdesiastes ; London, 1872, 8vo. Also Ecde- siastes; a contribution to its interpretation, etc.; London, 1874, 8vo. Dale, Thomas Pelham, A Commentary on Ecdesiastes; London, 1873, 8vo. Lloyd, John, Analysis of the Book of Ecdesiastes, with Notes; London, 1874, 4to. Proby, AVilliam H. B., Ecdesiastes for English Headers; London, 1874, 12mo. Taylor, C, The Dirge of Coheleth (xii), discussed and interpreted; London, 1874, 12mo. Bloch, Johann S., Ursprung und Entstehung zeit des Baches Eohelet ; Bamberg, 1875, 8vo. Delitzsch, Fraxz, Biblisch Connnentar iiher den Prediger Salomons (including C;inticles), in Keil and Delitzscli's series on the Old Testament; Leipzig, 1875, 8vo; translated by M.. G. Easton, in Clark's ''Foreign Evangelical Librarj'," Edinburgh, 1877, 8vo. Leale, Thomas 11., Ilomiletical Commentary on Ecdesiastes ; London, 1877, 8vo. Bullock, "William T., Commentary and Critical Xotes on Ecdesiastes, in the " Speaker's Commentary ;" London and Xew York, 1878, 8vo. Veitii, J. E., Kohelet U7id UoJieslied iihersetzt und €7-J:Uirt ; Vienna, 1878, 8vo. Derexboukg, Jeax, Notes detachees sur V Ecdesiaste ; Paris, 1880, 8vo. [JOHXSTOX, David (of Scotland)], ^4 Treatise on the Autltorship of Ecdesiastes ; London, 1880, 12mo. Kalisch, \l. M., The Elements of Civilization, etc. (containing a new translation of Ecdesiastes); Lon- don, 18S0, 8vo. Raabe, a., Der Prediger Salomon, i'.bcrsetzt rnit Anmerkungen, etc. (including Lamentations also); Leipzig, 1880, 8vo. WuNSCHE, August, Der Midrasch Koheld; Leipzig, 1880, 8vo. Hyde, Ammi B., Commentary on Ecdesiastes, in vol. 6 of D. D. Whedon's "Commentary on the Old Testament," togetlier ■with Job, Proverbs and Canticles ; Ne^v York, 1881, 12mo. Plumptre, E. IL, Ecdesiastes tvith Notes, in the "Bible for Schools;" Cambridge, 1881, 12nio. Rex'an, Ernest, L^ Ecdesiaste tradnit, avec mie Elude sur I'sige ct Ic caraciere da Livre; Pari.s, 1882, 8vo. "Wright, Charles Henry Hamilton, The Book of Kohekth, commonly called Ecdesiastes, etc. (in- cluding a commentar}', etc.) ; London, 1883, 8vo. Bickell, G., Der Prediger Solomons ilbersetzt und erklart ; Innsbruck, 1884, 8vo. Davies, William "W"., Authorship of Ecdesiastes, in the "Methodist Review," 1884, p. 482, sq. Bradley, George G., Lectures on Ecdesiastes ; London, 1885, 8vo. Kohler, a., Grundanschauungen des Baches Koheleth ; Erlangen, 1885, 4to. Palm, A., Qohelet 2md die Nacharistotel. Ph'dosophie; Mannheim, 1885, 4to. Also Die Qohelet- Litteratur ; Mannheim, 1886, 8vo. Cheyne, T. K., Job and Solomon, or the Wisdom of the Old Testament; London, 1887, 8vo. Cook, J. Hunt, A Study of Ecdesiastes ; London, 1887, 12mo. Fixlayson, F. C, Meditations and Maxims of Kolideth ; London, 1887, square 8vo. ADDENDA. Castelli, D., II libra del Cohelet, trad, dal Ebr., con Introduzione e note; Pisa, 1866, Svo. Gratz, H., Kohelet, Hebr. und Deut.-ch; "V^ienua, 1871, Svo. Nowack, W., Prediger Salomos erklart; 2d ed.; Leipzig, 1883, 8vo. LowY, J., Libri Kolielet versio Arcdjica, quam composuit Ibn-Gijath; Leyden, 1884, Svo. SCHIFFER, S., Kohelet im Talmud und Midrasch ; Hanover, 1884, Svo. EiNSTEix', B. R., Josef Kara' s Commentar zu Kohelet; Berhn, 1886, Svo. Eppenstein, S., Kohelet Kommentar d. Tanchum Jeruschalmi, mit Einleit. u. Anmerk. ; Berlin, 1888, Svo. EuRiNGER, S., Masorahtext d. Koheleth, Kritisch untersuchl; Leipzig, 1890, Svo. Parker, Joseph, Ecdesiastes, etc. (including Canticles and part of Isaiah), in the " People's Bible," vol. 14; London, 1891, Svo. Deane, Wuitelaw, Thomson, Clarksox, and Wilcox, Ecdesiastes, in the series of "The Pulpit Commentary;" London and New York, 1893, royal 8vo. TABULAR ANALYSIS. -4. — Introduction (i. 1-1 1). I. — Title, aiitlioi'sliip, ami topic (i, 1, 2). 1. Personal (i, 1). 2. Universal (i, 2). 11. — General illustration (i, 3-11). 1. Human pursuits unsatisfactory (i, 3, 4). a. Individual (i, 3). b. Successive (i, 4). i. Man transient — the dweller (i, 4 f. c). iL Earth permanent — the dwelling (i, 4 1. c). 2. Nature monotonous thougli changing (i, 5-7). a. The sun (i, 5). b. The wind (i, 6). c. The rivers (i. 1). 3. Earthly interests wearisome (i, 8-II). a. Never complete (i, 8). b. Nothing new (i, 9, 10). c. Soon forgotten (i, 11). B. — Personal statements and inferences (i, 12-ix, IS). 1. — From experience (i, 12-ii, 26). 1. The attempts (i, 12-ii, 11). a. Intellectual (i, 12-18). i. In general (i, 12-15). (1.) The opportunity (i, 12). (2.) The effort (i, 13). (a.) Earnest (i, 13 f. h.). (6.) Painful (i, 13 1. li.). (3.) The failure (i, 14, 15). (a.) Actual (i, 14). (&.) Necessary (i, 15). ii. In particular (i, 16-18). (1.) The vantage-ground (i, 16). (2.) The signal failure (i, 17, 18). (a.) More extensive — because both normal and abnormal phases of life are embraced (i, 17). (b.) More intense — because a deeper appreciation is acquired (i, 18). b. Material (ii, 1-11). i. Vulgar (ii, 1-3). (1.) Jovialitv — a depressing reaction (ii, 1, 2). (2.) Inebrietj' — philosophically conduct- ed so as to realize the excitement without reaching the stupor (ii. 3). ii. ^Esthetic (ii, 4-11). (1.) The appliances (ii, 4-8). (a.) Real estate (ii, 4-6). (&.) Personal property (ii, 7, 8). (2.) The failure (ii, 9-11). II.— 1, (a.) Not from lack of resources — exter- nal or internal (ii, 9). (&.) Nor from want of realization — objective or subjective (ii, 19). (c.) But from sheer inability thus to meet the demand of the mind (ii, 11). Tlie results (ii, 12-26). a. Discouraging (ii, 12-23). i. For the present (ii, 12-16). (1.) Because the limit lias been reached (ii, 12). (2.) Because death must terminate suc- cess (ii, 13-16). (a.) Wisdom advantageous neverthe- less (ii, 13, 14 f. li.). (b.) But ultimately unavailing (ii, 14 1. h.-16). (i.) Against the common doom (ii, 14 1. h., 15). (ii.) Or even against oblivion (ii, 16). ii. For the future (ii, 17-23). (1.) Either one's heirs (ii, 17-21). (a.) Who may squander (ii, 17-19). {b.) What they never amassed (ii, 20, 21). (2.) Or one"sself(ii, 22, 23). (a.) Who is thus cheated of the final satisfaction (ii, 22). (b.) Which he was too busy to take during life (ii, 23). b. Encouraging (ii, 24-26). i. Current enjoyment (ii, 24, 25). (1.) The true philosophy (ii, 24). (a.) Both as a human privilege (ii, 24 f. h.). (&.) And as a divine allotment (ii, 24 1. h.). (2.) The obvious opportunity (ii, 25). ii. Providential retribution (ii, 26). (1.) To the good (ii, 26 f. h.). (2.) To the bad (ii, 26 1. h.). From observation (iii, 1-ix, 18). The compensations of Providence (iii, 2-iv^ 16). rtr/, which is mere service f(jr ]ileasure or pay or duty. '" The fut. after a relative = the Lat. subjunctive, and therefore not expressing any special contingency. '^ Added by Ileb. repetition for intensity, = " however hard he lias toiled." '= The intrans. used transitively, to denote that " in respect to " what it relates. "■ dowr, continued existence ; hence a cycle or period of human life, a race or geneiation of men. '' hi'j/rk, passing along; hence the present series of men, now on tlie stage. "* Od\ wliich might be the piiuter, "has come;" but that would not correspond with the participles preceding and succeeding, nor so well follow its noun. It might also be rendered "passing away," but that idea is already expressed in the former clause. The whole="one generation passes, and another comes." '^ vav adversative here on account of the op- position intended. ■^ Not rifiiiff, which would have been too forcible a term, as if dominating over its inhabitants; nor yet " remaining," which would have been too weak, and would perhaps have implied absolute but pas- sive perpetuity. '-' Here vai: is continuativc, separating the latter three elements from man in a group (for the con- junction is not repeated before verses 6, Y and 8), all in connection with the earth. In the parallel- istic and contrasted clauses of the following verses, the internal relations are beautifully and aptly varied by the use or omission of the conjunction. So likewise the interchange of the prater and the participle. I, G ECCLESIASTES. 47 J^, "V", (5 The windgoeth toward tlie "south, and turneth about unto the '■nortli; it whirlcth about continually, and the wind returneth again iiecording to his [its] circuits. 7 *Ali the rivers run into the sea; yet the «sea is not '' full ; unto tlie place from whence the rivers come, thither they ti'eturn again. 6 lie ariseth. The wind gneth toward the A !R, south, and turneth about unto the north ; it turneth about continually in its course, and the wind returneth again to its circuits. 7 All the 1 rivers run into the .sea, yet the sea is not full ; unto the place whither the rivers go, *.Iob xxxviii, 10 ; Ps. oiv,8, 9 [9, 10]. t Heb. return to go. 1 Or, torrents 1611. a South i North c Sea d full : British. infiiiences for animation and activity. His rising and setting are the distinctive landmarks of day and night, and note his visible |)rogress. corresjiondiug to the life and death of the successive series of mortals, and + toward his + rising-iwint | place], "'< || This may de- note either nocturnal or diurnal ])rogress ; the latter is more agreeable to the order of tlie jire- ceding clause, and to the energetic phra.seology of the ensuing one; but in tliat case there is a feeble repetition of tlie idea, -which is not ■u'holiy relieved by its figurative re-representation. The antithesis observable in all the otlier comparisons, and especially the pointed reference to his rising again in the last clause of this vei'se, incline us to prefer tlie former alternative; which (as Ave shall see) thus becomes more striking and jiertinent. panting, raying^, he is" there. || The sun is evidently here compared to a racer or to a mettlesome horse, im- patient for the course, and snorting with the characteristic titillation of the nostrils in the fresh morning air ; or in case the actual running is meant, then puffing with heaving flanks and rapid breath in its conclusion. The path of the celestial luminary in tiie day-time is obvious to all eyes, and this is therefore depicted in the preceding clause in cursory and lit- eral tei'nis ; but in order to keep up this daily march some way of returning to tlie starting- point must be devised or imagined, and this is liere represented as the goal of his nocturnal effort, poetry being called in to fill the gap of the knowledge which modern science sup- plies. Punctual, however, as the stroke of morn, the sun has regained the orient, and starts afresh on his diurnal career. 6. Walking- to-ward iiie"'-f south, "^ and + surrounding- -^ tow^ard tiie-"-+- north; || Tlie gyrations of the wind are next adduced as an example of the fluctuations of nature, which yet, as in the former instances, has some method of compensation and con- tinuity. In the east the vwnsooNs are the iirevailing and characteristic Avinds, blowing in general half the year from the south, and the other half from the north, surrounding-,'"^ surrounding-," walking- is" the -i- wind, and + upon its + surroundings has + re- turned the -f wind. | In some unexplained Avay the air has got back again to its former place, so as to be ready for a fresh circuit. The source and causes of the wind-streams were of course a puzzle to the ancients (John iii, 8), and modern meteorology has by no means solved all the problems. The mystery of creation, so akin to that of human experi- ence, Avhich forms the subject of this entire book, was hinted at in ver. 5, and is more broadly suggested in ver. 7. 7. Coinplete"' the -l- streams"^ are" walking- toward the 4- sea, and -t- the -f sea is" nothing -f of -f it full; 1| This fourth illustration, by cxjiressing the fact that the ocean- bed does not overflow with the ceaseless accession of water, implies what the following clause declares, that by some means the fluid circulates, like the wind and the sun above, and thereby maintains the equilibrium. The dowmfall of rain and snow upon the plains and the cloud-wreathed hills of coui'se was observed by every eye, but of the secret of evapora- tion liy the sun, and of transportation by the Avinds over tlie earth, the writer was not aware, although he thus imconsciously associates the four elements in their true logical and scientific relation, to^ward the' -(- rising-point [place] -4-of which"' -I- the -f streams are" walk- ing, there they are" returning to + walk. 1| That is, they regain their starting-point, like the sun and the wiml already described. The conclusion from these natural phenom- ena, altliough not formally drawn here, obviously is the ceaseless and unvarying i-onnd of earthly things, whicii thus becomes not only tedious but tmmeaning to casual observers, although the piiilosopher is sure that there must be some deep law of com])ensatiou imder- lying it, more than the mere reparation of waste and the equalization of oj)posites. -■^ Article omitted before a noun here (as often) regarded as a proper name. '^^ ddrowni, supposed to be so called as the dazzUiirj ([uarter, iu opposition to isaplton (following), the ob- •seitre one. -■' sohf'f), usually means to circle or move in a meandcr'nni course; l>ut here the strict rotary idea is not appropriate, for a '" whirl-wind " or eddying current is certainly not intended, but merely one carrying out the idea of wheeling, parallel to the "walking" of the adjoining clauses, which is ap- plied to any regular course of progression (as in ver. 7). " Wind " is personified in gender. -^ ndchal, a brook ; not udhdr, a perennial river ; thus including the smaller as well as larger water- coiu'ses. ^''' A peculiar construction of the relative instead of the usual ^dshcr .sham (lit. " which there," i. e. "wliere") with an absol. noun preceding; ap- parently employed here to prevent confusion with the .shdm, " there " in the clause innuediately fol- lowing, and therefore no mark of "later Hebrew." 48 ECCLESIASTES. A. "V. ^ ^^' tilings are full of "labour; man — ' '- cannot utter it : the eye is not satistied with eeeing, nor the ear filled with hearing. 9 *The thing that hath been, it is * that which shall « be ; and that which is ''done ^is that which slialL be /done : and t/tere is no new ? thincf under the sun. 10 Is there '^any 'thing whereof it may be said, Sec, this «««new? it hath been already of old time, which was before us. * eh. iii. 15. 1611. alabour, itliat cbe : rfclone, e is/done ; j/thing /lany i thing, 8 thither they go again, i All things are _^_ J^ full of weariness ; man cannot utter it : tlie eye is not satisfied witli seeing, nor the ear 9 -filled with hearing. That which' liatli been is that -which shall be; and that which hath been done is that which shall be done : and there is 10 no new thing under the sun. Is there a thing whereof men .say. See, this is neW ? it hath been already, in the ages which were before us. 1 Or, All words are feeble 8. From this the writer advances to the main or moral branch of nature, namely, tlie hu- man side, but still in a general way, as is suitable for an introduction. Complete^' the-j- speeches [matters]-' are" -weary [wearisome];^" not -will + be-able a + person"" to -hspeak^" tlieiii : || As much as to say, that the list of illustrations is endless, the theme in- exhaustible; also that human life itself is of a like character, a vast and discouraging scene for contemplation and discussion. A few points only can after all be noted, and specimens at best can be selected. Of these the senses afford the readiest examples, and most nearly ap- proaching the physical facts already considered, not "will + be-sated^' eye^- for -i- see- ing", and + not ■will + be 4- filled ear^' from-l- hearing-. j| By these two avenues we acquire most of our knowledge of external things ; and they are here placed in the order of their most fre(juent use. However much lie sees or hears, any individual can nevertheless learn thereby comparatively few of the immense number of visible or audible facts that oc- cur ; and yet his capacity for sights and sounds is inexhaustible. Here too is a paradox, and one which man finds in himself; at once a glory and a humiliation. But the pertinence of the illustration lies especially in the fact of the continued and apparently limitless rejie- tition of the act or perception, inducing the thought of listlessness under such reiteration as if involuntary and even compidsory. It thus becomes a mediating link between the idea of weariness from sameness (in the preceding clauses), and lack of interest from want of nov- elty (in the following ones). 9. What it is which + has -f- been, he [that] it is which -f- will -f be ; and -t- what it Is which -1- has + been + done, he [that] it is which + will -h be + done : 1| The modern world is frequently hearing of "the lost arts" of antiquity, and is constantly suri)rised at discovering in ancient records and monuments signs of intelligence and skill which we have been in the habit of claiming as more recent inventions and improvements. The distinction which the writer makes in the two members of this parallelism between Avhat cvists and what Jias heeii acJileted, is an important one ; for, so far as we know, nothing (material at least) has lieen created since the original flat ; and every effort (human at least) is parallelled (most of them ecpialled, some even excelled) by earlier exertions ; while (in the natural world at least) the same processes hiive invariably gone on from the beginning. Tlie main thing here meant is the uudeviating course of terrestrial law, as is deflnitely stated in the next clause, and + nothing + of complete"' [any] new + Unns is there under the -I- sun. II This of course is true not absolutely and strictly, but relatively and in point of bearing upon htmian life and experience in general, which is the subject of discussion. In this sense the remark has been quoted so often as to become an aphorism. Its force and aptness are so great and so fundamental to this whole essay, that the writer dwells upon it by a pungent inquiry and a vivid picture, in the next verse. 10. Suppose there exists" a-f-speech [matter],^' of which -fone + may + say, "See yon, it is new ! " II A very common experience, and .sin-e to be doomed to refutation in the sunmiary way following. already it -I- has -h been for -f- the -I- vanishing-points [ever];" it is that which + has -h been from-has + to + the + face + of-hus." || The ^' dubdr, lit. a " word " (see note -) ; often used (like the Greek /»//va) of a subject of conversation or writing, a to/nc ; and here to be taken in that sense, as the second hemistich of the parallelism shows. ^* yugea\ lit. faint or exhausted from toil ; from yaga\ to tire ; hero meaning tiresome to the speak- er, rather than to the hearer, as the next clause shows. '^* '«//.s7(, a (male) individual, anybody. "" dahbcr, to utter, i. c, exhaustively or satis- factorily. ^' The verb (sdbea^) is intransitive or neuter (which can only be expressed in English by the passive), whereas that of the second member of the parallel- ism is truly passive. A similar variation occurs in the preposition following. The reason for both these differences lies in the nature of the two senses respectively ; vision seeming to the subject an active perception as if going forth to the object (hence in Greek such verbs govern the accusative), while hearing seems to be reception of sound as coming from the object (hence such verbs in Greek govern the genitive). '- Article tersely omitted, to denote the universal- ity of the fact. "^ i/i'x/i, lit. an niti/i/, put hypothetically here ; in opposition to ''ai/iii, a nonniity, preceding. ^■^ '■ohhii. (often iu tlie plur. by Hebraism, comp. note "' '-), usually denoting endless time (past or future) ; strictly the hidden point of memory or prescience, as far backward or forward as one can see. ^^ A frequent idiom, which Ave translate thus baldly on account of the vaiiation of the phrase. 1, 11 ecclp:siaste8. 49 J^^ "y^ 11 Thet'e ix no remembraiieo of former — '- ' "things,- neither shall there be '' atu/ re- membrance of « thiii(/s that are to <= come with <* those that shall come after. 12 ^ I the Preacher was king' over Israel in Jeru- salem. 13 And I gave my heart to seek and search out by « wisdom concernintr all "■things that are done under heaven : this sore travail hath God given to the sons of/ man *to be exercised therewith. * Or, to afflict them. 1611. athings 6any ccome, rfthose ewisdom, /man. 11 There is no remembrance of the former _^^ J^_ generations ; neither sliall there be any — * • remembrance of the latter generatio7is that are to come, among those that shall come after. 12 I 'the Preacher was king over Israel in Jeru- 13 salem. And I applied my heart to seek and to search out by wisdom concerning all that is done under heaven: it is a sore travail that God hath given to tlie sons of men to be exercised I See ver. 1. boasted discovery soon turns out to be an old thing under a new name. Every man is apt to fancy that his is a novel experience, because it is so to liim ; but history lias many even more strange. 11. There is nothing' + of remembrancer for + the + head- ward"' + ones ; || The past generations are overlooked and forgotten Ijy those now Uving, by reason of their inter- est and exaggerated view of the importance of the ])reseut. This is but another form of put- ting the preceding tliought, for the purpose of sliaping it into tlie line of the one following. and + also for + the + after-wise'" -I- ones -who-f-will + be, not will + there + be for + them remembrancer among' [equally withj''-"' tiiose who + will + be for + the + afterward. || Just as preceding generations (and their experiences) are now ignored, so will coming generations (and much more the present) l)e forgotten by those that succeed in the still distant future. This is the climax of the succession. One age crowds the other off the stage of action in the ceaseless series, and each in turn seems to have lived in vain with all its petty round of labors and concerns. Transient and traceless as the seasons, we must all pass away from earth, and the very recollection of us will be effaced. A melancholy pros- pect indeed, if this life is all, and to those who live for themselves only. It is by this general view of the ])rcsent existence and its termination, that the Preacher seeks to sober the giddy and selfish mind of mortals, and prepare it for a higher and holier aim and a more lasting destiny. Divine wisdom itself has pursued no more effectual method of in- struction and discipline than by weaning the human heart (through old age, disappoint- ment, pain, and grief ; as well as by revealed promises of fuller and more jjermauent enjoy- ments) from a world that cannot satisfy its bovmdless and spiritual cravings. 12. Here begins the philosophic discussion of the subject in a formal manner, which is first taken up by a wide survey of the facts in the case, as seen by the writer himself ; and he properly introduces this by a recital of his own experiments in the effort to master the problem of a hapjty and successful life. I, Congregator,' was-extant" king as- cent-wise [upon] Prince-l-of-the + Mighty in + Possess-peace.^' || This is not only a reiteration of authorship, but a statement of the advantageous position which the Avriter oc- cuj^ied for the experience in (piestion; and he therefore now adds (in place of his parentage, whicli was immaterial in this connection) the important fact that he ruled over the nation most favored in the Avorld for such a moral investigation. 13. And^^ + I'-' + gave^'' (to-wit)^' my + hearf' to+seek" and + to + explore" by'^ -I- (the)'"' + wisdom.'" |i The attempt Avas a deliberate one, and was conducted with great earnestness and devotion on a fixed and well-arranged plan; so nuich for the spirit and the method, ascent-wise [upon] complete [allp' which has -I- been 4- done under the-fsky :^" li This indicates the subject-matter of the investigation, namely, ^® The masc. form shows tliat persons are meant. ^'' hdyithhj, may eiiually be rendered have been or became ; and therefore yields no proof that the writer was not still upon the throne (comp. ver. I). He is of course simply rehearsing his past experi- ence, and therefore could only use the pra'tcr tense. The same is the ease in ver. 16; ))nt in ii, 12, the implication is that the writer was yet king, for the future is there employed. That the date was prior to the disruption of the Solomonic empire is avouched hy the declaration that the capital of all " Israel " was at the time Jerusalem. *** vav, eontinuative ; here = so. "' The pronoun, not being emphatic, is merely expressed by the inflection of the verb. •*" ndthan, frequently used, like the Latin *'''. 11,3 ECCLESIASTES. 53 _^_ "V". 3 *I sought in mine [my] heart tto give — '- myself unto wine, "yet acquainting mine fmy] heart with * wisdom ; and to lay hold on fully, till 1 might see what was that [if that tvas] good for the sons of men, which they should do under the heaven Jail the days of their life. 4 1 made me great <= worlonds to the second hemistich of that verse, namely, a reference to his own "wisdom," as the interior capacity to judge concerning this, yet^" my-f "wisdom, it', *^ stood to-l-me. || As in the case of the last experiment, that of wine (ver. 3), he still did not "lose his head," with all his grandeur and its effeminacy; he ke|)t steadily in view his main ])urpose in all this outlay and disi^lay, which was not mere jiersonal gratification, but a philosophic aim to ascertain the real capability of such kinds of enjoyment to satisfy the longings of an immortal soul; and in this light he now proposes to review it. His tirst reliection, likewise expressed in this clause, is that he had prosecuted the experiment sagaciously as to plan, and skilfully as to execution. If it had proved a failure, the fault did not lie here; and therefore no better result could be expected from a further attempt, either on his own part or on that of others. The scheme itself must be essentially defective. But there are one or two other points where perhaps the source of weakness and consequent disappointment may have lain, and these he now proceeds to ex- amine, ere he pronounces a full and final verdict in the case. Thej' are more common de- fects than the other, and he there foie lingers a little more amply in considering them. 10. And -1- complete [anything] -which my + eyes asked, not I + reserved from -F them; not 1 4- restrained (to-^wit)'-^' my + heart from -i- complete [any] gladness: || These two hemistichs of the parallelism put the same idea, the indulgence of every inclination, in different aspects; namely, as an external solicitation (some object vis- ibly attainable), and as an internal craving (an ideal image) ; both, however, of course, in the line of aesthetic gratification. In neither respect was he balked for want of means or opportunity; and therefore could not say or feel that under more favorable circumstances he might have succeeded to his heart's full content in that still higher or profounder sphere where the human sotil has its inmost home, namely (as we shall eventually see), the realiza- tion of its spiritual ambition, which consists (from a natural ])oint of view) in the complete harmony of all its powers, in their utmost and consciously normal exercise, because my -t-heart was'' g-lad from -i- complete [all] my -f toil, and -t- yon was-extant'' -" as my 4- allotment'" from -l- complete [all] my -f toil. I! This contemplation, which is so closely related to the preceding that it is introduced as a conclusion from it ("for"), like- ^^ shidddh, occurring here only, but prob. equiv- alent to ,s7t«i[/, the female f/rcasl, and thus distinct- ively used for the sex. ^* Here the object of these verbs is purposely left indefinite, but may be substantially supplied from the corresponding clause above (i, 16), from which the word " wisdom " is reserved for the next clause. '^^ ^aph, denoting something additional and con- trasted ^ moreover, however. 11, 11 ECCLESIASTES. 57 J^^ "V. 11 Til en I looked on all the works that — '- my hands had wrought, and on the labour that I had laboured to do: «and, behold, all ivas *>> vanity and vexation of spirit, and thei'e -was no protit under the <^sun. 12 If And I turned <^ myself to behold wisdom, tand " madness, and folly : for what /can tho man 9 do that Cometh after the king? Xeve/i that which hath been already done. * ch. i, 3. + ch. i, 17 ; vii, 25. h I Or, in those things which have been already done. 1611. a and behold 6 vanity, eSun dmyself emadnessand /can gdo, ft 23. 11 my portion from all my labour. Then J^^ J^_ I looked on all the works that my hands — '- - had wrought, and on the labour that I had la- boured to do: and, behold, all was vanity and a striving after wind, and there was no proiit under the sun. 12 And I turned myself to behold wisdom, and madness and folly : for what can the man do that Cometh i after the king ? even that which 1 Or, after the king, even him whom theif made king long ago T Or, after the king, in those tilings which have been already done f wise reiterates a thought (this time a double oue), namely, that the exjierimenter had worked hard throughout ("from all my toil"), and had extracted all the enjoyment ijossible from its accomplishment; and this again in two asjjects (reversing the j^revious order), namely, from internal appetency, and from external apportionment. This last expression points to the inexorable (divine) law of compensation in kind and degree for all human exertions, which had already been hinted at (i, 13), and which Avill yet be conclusively exi)ressed (xii, 14). No escape now remains from the retrospect of all this most splendid and not-to- be-surpassed effort of the royal sage to reach the fountain of imalloyed bliss; the blank deduction stares him full in the face — it was a total failure, and a hopeless one. This ac- cordingly he frankly but bitterly avows, in the remainder of this personal recital (the resi- due of the chapter), by repeated and varied confessions. 11. And'' '"-i- 1 -1- faced, ^" even !,'•'" on-fall niy + deeds which + had -I- done my + hands, and -h on -f the + toil which + 1 + had -f toiled to -I- do ; || Having at tai ned the pinnacle of fortune and of fame, the writer here turns squarely round and casts a backward look over the ])ath up which he has climbed. It was one of achievement, indeed, l)ut also of painful exertion ; and these are the two thoughts naturally suggested by the writer, and here presented. There was a sense of relief from the task, yet of fatigue after it. The road was a .steep and a rough one, but the summit had been gained. What now ? There are "no more worlds to conquer," no higher peak jiresents itself beyond; and he must either sit down languidly upon the narrow apex, or plunge dcjwnward in whatever direc- tion. Instead of being reinvigorated by the breezy air, or inspired by the wide prospect, his thoughts revert to himself; for all this he had done for his own sake merely. He is now only opjiressed with the panting Ijreath and the jaded limbs caused by the arduous ascent, and finds that he is still liaunted by the insatiable ambition tliut refuses to be satisfied with even its own creations. The trouble is within him, and the ]ihantom of unrest pursues him still. and4-lo!' the -1- complete [whole] was a+breath''' and-f a-f feeding'-^'-l-of wind, and + there -I- was -1- nothing- + of exceedence'-' under the+sun. || It was the same old story over again: he could not escape from himself, nor rise superior to his own wants. He had gained nothing essential : he was no better, and therefore no happier. External circumstances had no power to change his heart : his acquisitions and achievements could not touch his inner nature; and the reaction from the excitement of outward occupation and of mental strain comes over him with redoubled force. The end of the line was reached, and there was a blank beyond. Nay, there was a vacuity even here, "an aching void the wf)rld can never lill." What better off was he after it all ? Reason, jiassion, con- science told him in unmistakable tones. Nothing! He was the same discontented being still, seeking a will-of-the-wisp, in the bewitching guise of earthly pleasTire, which ever eluded his grasp; which rather was unsubstantial as air, when he had actually seized it. He can only weep tears of anguish over this terminal disappointment. Let us listen to his self-reproaches on the ])ast, his conflicting thoughts of the present, and his forebodings for the future. He is all at sea, without a star to indicate his position or to guide liis course. A melancholy spectacle for an old man, and one so highly gifted and so remarkably favored as he. AVe may learn something profitable for ourselves from his exi^erience and his re- flections. 12. And'- ''-f I -f faced,"" even I/-"" to-i-see wisdom'- "' and-fboastings'' "^ [craziness] and silliness:''"! He stands musing, and again shifts his attitude for a clearer outlook and to recall his previous purpose (i, 17) to penetrate both sides of human exi:)erience, the clear and the dark, which had so suddenly presented their reverse to him- self. As he comes to his senses after the first shock of disappointment, the question arises in his mind, true still to its inborn instinct of investigation. What now or next remains to be done? But he can see nothing further; he has reached the ultima thule of teiTene *" pdndh, to fiini one's self about, esi)ecially in order to look upon (as here, comj). note ^); prop, to present the face (pdneh). This term is a favor- ite one with the writer to denote a stopping-place in his argument, and a change of position for a fresh aspect of the subject. 58 ECCLESIASTES. II, 13 ^. "V". 13 Then I saw *that wisdom excelleth — ' '- folly, as tar as light excelleth darkness. 14 tTlie wise man's eyes m-e in his head ; but the foi)l walketh in darkness: and I "myself perceived also that one event happeneth to them all. * Heb. that there is an excellency in iL-isdomb more than in folly, etc. t Prov. xvii, 24 ; ch. viii, 1. 1611. o myself bWisdom 13 hath been already done. Then 1 saw _^_ J^ that wisdom excelleth folly, as far as — ' ■" 14 light excelleth darkness. The wise man's eye.s- _ are in his head, and the fool walketh in dark- ness : and yet I perceived that one event hap- Britlsh. progress, the utmost goal of his own endeavors, and the fullest bounds of imperial re- sources, because what is there as to -t- the + man" who -I- will -i- come after the-i- king-? II Is there any thing yet possible alter this superlative experiment:' The question implies a negative answer, and thus leaves no room for further hoi)e or effort in tliis di- rection. Still the question presses for a definite reply, he can only do^" (to-wit)'. " that which already he" + has -f- done (it)/^ || He can merely repeat the experiment, but of course Avitli the same fruitless result. Success is therefore absolutely impossible by this process. Real happiness cannot be secured by sublunary joys. Is all effort then to be finally abandoned? Must we conclude that even our instincts in seeking a solution of the l^roljlem are delusive? 13. And ''■"■ + 1 -f saw, even 1,''"" which [that] + there -i- exists ''=' an-i-exceed- ence '■ ' to + (thej '■ "' + wisdom '• " apart + from [more than j (the) '' " -I- silliness, '■ " as -I- the*'' exceedence '- " + of (theV'"+ light apart -f from [more than] (the)''"'' dark : || One ray nevertheless dawns on the bewildered philosopher. At this crucial jjoint of his investigations and conclusions, when the very foundations of reasoning seemed about to give way beneath him, he is enabled to hold fast the intuitive convictioli, that, despite the confusion and uncertainty of human experience, there is an essential difference and a real superiority in the sound and deliberate exercise of man's judgment over the first and shallow impressions of a non-expert. Truth actually exists, and the mind, properly in- formed and disciplined, must and may be relied upon to distinguish it from error. Here is an impregnable bulwark against even self-deception, an unfailing refuge from despair. As sure as there is a sun in the heavens, and as comforting too, so clear is the persuasion that we really do know some things, and that we can safely act upon that knowledge. "What a blessed sheet-anchor against the gales of speculation and the tides of skepticism I Happy the man, whether scientist, moralist or religionist, who firmly holds confidence in common sense, which is the best definition of true wisdom after all. Our experimenter has retained and even confirmed his belief in one main principle at least; and amid all his fluct- uations and discrepancies it will steady and clarify his thoughts. 14. The + wise -I- man. his -f eyes are'" in -f-' his -f head; and '''" + the + silly -f man in-h(the) ''■"'-[- dark is'-'' walking: |i This is a semi-proverbial parallelism of the cou- trastive kind, and is adduced to express the universal conviction that a sage is practi- cally one who " has his wits about him," and is tlierefore less likely to stumble or go astray in the actual affairs of life than a simpleton, who moves about as if he had no eyes, or "carried them in his pocket." Whatever mistakes therefore a philosopher may make in abstract matters, he can only correct them by a recurrence to his jjhilosophy in a recon- sidered and revised form; just as ordinary peoi)le i)reserve themselves from disaster by keeping a " sharp look out" for mishaps and their causes, and by moving in broad daylight (adhering to maxims already well-established and realities palpably cognizable) rather than grojjing at night (amid the mysteries of Providence and the vagaries of their own fancy). and'-' + 1 -f knew also, even I,'-"" which [that] -i- a -I- hap" one will -l- happen to (to- wit) ''■" complete [all] + of -f them.'' || Notwithstanding all prudence and full warning, everybody must sooner or lat(;r die, the common and inevitable fate of mortals. The transi- tion to this final catastrophe seems here somewhat sudden ; but Ave must bear in mind that the writer was far advanced in years, and therefore had but little opportunity now (the verb rendered "knew" is a 'preteritke one, and often signifies merely "know" as a present) for further experiment. He is in fact reviewing his whole life, standing near its close; and we ■*' The construction here is left purposely indef- inite, but the exactness of the English idiom re- quii'cs the hiatus to be filled, whicii the elliptical style of Hebrew, especially in poetry, elegantly al- lows. In doing so, we necessarily sacrifice some- thing of the donblc-entcndre of the original, which is designed to include both the obvious sense which we have here adopted and also the deeper one of the simpler rendering, " What is mankind '? " Comp. note '• ". *■ The accus. particle ('- ^') following implies the repetition of the transitive verb in the construction. *^ Or we may supply " owe," i. e., anybody, as the subject, the impersonal active thereby (as often) becoming equivalent to the passive " has been." •*^ The usual expletive addition of the pronoun to show the construction of the indeclinable rel- ative. ■*^ vai', very strongly adversative by contrast of the thought, although still contiuuative by reason of " also " added, as well as the pronoun expletively repeated. ■"^ mi(/r(7t, something that hcfnlh a person ; from qdrdh, to meet. •''' That is, not only both of the characters in question, but the entire race likewise. II, 15 ECCLESIASTES. 59 _A.. "V. 15 Then Siiid I in luy lieart, Asithappen- — ^ '- etli to the fool, .so it *h;ippeMeth even to « me ; and wliy was I then more wise ? >> Then I said in my heart, "that this also is vanity. 16 For there is no remembrance of the ''wise more than of the fool for ever; seeing that which now «is in the days to come /shall all be ff forgotten. And how dieth the wise ^man? as the fool. 15 peneth to them all. Then said I in my _^_ J^ heart. As it happeneth to the fool, so — '- - will it happen even to nie ; and why was I then more wise i Then 1 said in my lieart, that this 16 also was vanity. For of the wise man, even as of the fool, there is no remembrance for ever; seeing that in the days to come all will have been already forgotten. And liow doth the wise * Heb. happeneth to me, even to vie. 1611. (I me, 6 then cThat rfwise, eis, /shall be ^for- gotten ; and /« man KritUli. accordingly find him continuallj^ adducing and perpetually dwelling upon this cardinal fact, often in equally abrupt connections. He therefore seizes the earliest possible occasion for introducing it as the ultimate point of all his deliberations. 15. And + I + said, oven I/-' ' in my heart/' " As + thc + hap^ + of the + silly + man, so also I, it + will + happen + to + Hie ; and + for + what have + 1 + iK-en-wise, I,'-''''' then'"^ exceeding- [more than] others?" || In accordance with the personal vein of reflection noted aljove, the writer at once applies this momentous consideration to himself; evidently with the feeling that his boasted sagacity could after all be of no essential service in solving the greatest question of humanity. Do, get or enjoy what or as he might, all must soon be relinquished. This is the minor key that undertones the whole essay, struck in the opening note (i, 2 and following), and running as a dirge throughout. It is the dark shadow that overhangs the whole of every thoughtful man's existenc'e; the only great certainty of life, its necessary opposite. Nobody has proved it, yet none doubts it. Here at least faith is simple and implicit. One practical axiom has been incontrovertibly laid down. and + I + spoke in + my + heart/" which [thatj+also yon is a+breath.'-* || This is a lit place for reiterating the text (i, 2), as a closing sentiment to this course of reasoning, which has no further outlet, but must be dropped as an inexplicable problem of destiny. The pronoun "this" here at first glance appears to refer to death itself as the common extinction of human hopes and enjoyments; but upon further examination it seems more forcible if referred to the pursuit of wisdom, which, however, the writer Avould hardly designate as frivolous : it is therefore on the whole best to apply it to the general thought of the non-distinction between the earthly end of the sage and the simpleton. This may be the more readily done, in the sense of an xinsatisf actor y issue, inasmuch as the stronger phrase "a feeding of wind," which would rather indicate a course of conduct, is not here added. It is thus the usual formula of concluding a paragraj)h, although not strictly its last words. 16. Because there is nothing- + of remembrancer to + the + wise + man, among- [equally witii)'" the + silly + man for + the + vanishing--imiMt [ever],'-" in-l- which [that] + already " in'" the + days the + g-oing- [comingj +ones the + complete'-" [whole] has + been" + forg-otten : || As if conscious that the inference just made was not very clear, the writer adds by way of explanation ("for") a circumstance which aggravates the melancholy reflection there expressed: the sage and the simpleton Avill not'only die with equal certainty, l^ut they will be alike forgotten. The language is largely a repetition of that in i, 11; which likewise stands at the close of a similarstrain. Individunls are re- membered by their friends for a while, and a public record may be made of distinguished personages; but it still remains true generally that "out of sight is out of mind." This thought is frequently adduced, in order to give poignancy to the prospect of death in this book. The quickness with which this oblivion covers the dead is forcibly expressed by the "already" and the past tense of the text, as if it had long ago transpired, and + how" will -f die the -h wise -I- man among- [equally with] '" the -f silly + man ! j| A final apos- trojihe, riveting the solenui lesson upon the attention. ■** That is, to himself ; and yet implying au ear- nest exercise of his whole mental faenlty, intel- lectual as well as emotional. Comp. also i, 16; note '' ■*-. ■*' 'a.r, an adv. of time; but apparently used here rather in an illative sense. The " why " preceding may be taken in the sense of " to what essential purpose " or benefit. '•"" Another form for the comparative degree. ^' k'bdr, time past, used adverbially of an event long since or recently gone by. Its position here, so far forward of tlie verb which it qualifies, is intended for special emphasis in contrast (and thus in conjunction) with the future (with which it is really contemporaneous). This word is found (in this sense) only in the present book, but it is not therefore an evidence of date, as it occurs (in col- lateral forms) in Job (.\xxvi, 31, "abundance") and elsewhere. ^■* A frequent elliptical construction of notes of time in all languages. ^* The prajter here has substantially the sense will have been. The final (jamets is due to the pause. =•* 'ey/-, usually au iuterrog., but here cxclam- atorv. 60 ECCLESIASTES. II, 17 J^^ "V. IT Therefore I hated « life ; because the work that is wrought under the ''sun is grievous unto me: for all is ^ vanity and vexation of s|iirit. 18 H dYea, I hated all' my labour which I Jiad *taken uudur the *suu: because tl should leave it unto the man that « shall be after me. 19 And who knowcth whether he shall be a wise tman or a fool? yet shall he have rule over all my s labour wherein I have laboured, and wherein I have shewed myself wise under the *sun. Tliis is also vanity. IT man die even as the fool ! So I hated j\__ J^_ life ; because the work that is wrought — ^ * under the sun was grievous unto me : for all is vanity and a striving after wind. IS ' And I hated all my labour wherein I laboured under the sun : seeing that I must leave it unto 19 the man that shall be after me. And who know- eth whether he shall be a wise man or a tool ? yet shall he have rule over all my labour where- in I have laboured, and wherein 1 have shewed wisdom under the sun. This also is vanity. * Heb. laboured. t Ps. xlix, 10. fc 1611. a life, 6 Sun <• vanity, rfYeal fshaUie /man i; labour. All, ' The predicate noun is here transposed to the first place in the clause for the sake of emphasis ; but in the previous clause "days" are emphatic as opi)oscd to " night " in the following clause. There is an anti-climax in the terms " sorrow," " vex- ation," "not lie down." The time is expressed iu " days," and the occnpalion. in " suffering " (/. e., afflicting pressure of affairs). ''-' Placed as far forward in the sentence as pos- sil)le for emphasis. The sing, here denotes an ex- clusive but individual space = all night long, or any night; thus eorresi)onding to "all his days" preceding, where the plur. however was necessary to denote the same idea by aggregation = his whole life long, or every one of his days. ECCLESIASTES. II, 24 J\__ "V^ 24 ^ * There is nothing better for a man, — '- '- than that lie should eat and drink, and « that he +should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. 25 For wlio can * eat, or who else can hasten here- tinto, more than 1 ? 26 For God givith to a man that is good Jin his c sight wisdom, and knowledge, and joy : but to the sinner he giveth travail, to gather and to heap -^up, that §he may give to «/: Or, hasten thereto mind is so alert, intent and anxious in the affairs of the day, that it cannot quiet itself at night ; and thus sleeplessness adds to his fatigue and discomfort. The nervousness of in- sonmia is one of the penalties as well as symptoms of an overworked or over-active brain. Yon also a 4- breath he [it] is. || A more emj^hatic repetition of this concluding phrase, as here marking a transition to a more cheerful and clearer view of the subject. 24. Therft Is nothing- + of good in + respect + to" + (the) + man'' " moie than" which [thatj+he+should + eat and + drink and + cause + to + see' (,to-witj '■ *' his + self" good in + his + toil: [| The common but innocent forms of jihysical enjoy- ment are here taken as exi)rc.ssive of earthly happiness in general, and the privilege of this is set forth as the lawful and laudable use of life — its really wisest course. This is not Epi- cureanism, which makes material pleasure the sumimim honum, or the sole source of happi- ness; nor worldliness, which confines it to social life and to the three great aims of most men's ambition (wealth, fame and power). The idea, taken in its connections, obviously is that the most prudent and effectual plan and principle for human contentment as to this life is to take the ordinary and essential comforts (which any one is supposed to have, if he subsists at all) according to the instincts of his nature ("cause his spirit to see "), and this as he goes along ("in his toil"), even making his daily tasks a pleasure, and labor tributary to his health of body and mind ; therefore not (as above deprecated) pushing toil to its ex- treme, nor w^orrying over its outcome, nor above all waiting for "the good time com- ing " to realize its satisfaction, nor yet sacrificing the peisonal advantage and use of one's possessions in order to hoard them in a miserly way, and then leave them to be squandered or abused by heedless or wicked inheritors, or even to bequeath them for some ostentatious and perhaps useless or impracticable charity (after one can no longer keep or benevolently and judiciously, though industriously, distribute them ^hile alive). This is no morbid sentimentalism, but sound philosophy, and true philanthrojiy. The next clause shows that it is likewise genuine piety. Yon also I + saw, even I,'' '" because [that] from + the-h hand-l-of (the) -l- God''" he [it] is. || Here is the crowning reason, rule and right of need- ful and natural enjoyment of the blessings of life; they are divine gifts, intended for our use, lifted to our wants, subservient to God's purposes and to our usijfulness, and above all deposits of his ])roperty, for the faithful, judieious and heaven-honoring use and disposal of wiiich those who thus hold them in trust will l)e held accountable to Ilim, as the writer here and elsewhere intimates (ver. 2G, etc.), and finally distinctly teaches (xii, 14). "Where can higher, purer, broader, more rational or more cogent morality than this be found? where deeper, truer, vaster, more consistent or more convincing theology ? He who sees nothing but shallow and self-contradictory sophistry in this book has no^ studied it very carefully or intelligently or candidly. 25. Because who will + eat, and -i- who will + haste/' outside'' from -(- me ? |1 The writer had already said (ver. 9) that he had enjoyed his ])leasures, although philo- sophically dissatisfied with them ; and he here recurs to this fact in order to show that, if he had not lieen tormented by the thought of leaving them to another, he might have had a reasonable degree of comfort in them, as sensible jjcople in general do. He had indeed extraordinary means for doing so, if he had been disjjosed to acquiesce in the arrangements of Providence, which had so signally favored him. 26. Because to -f a -f man which [ who] -f is -i- good to -f the -i- face -f of -I- Him God"" •'■'' The " beth cssenti-.e," or that with regard to which any statement is made or is applicable, a fre- quent construction. ''■' The simple positive is often used for the com- parative, or evei; for the superlative. •"^ ne/jtiesh, the vital principle of men and other animals, put for the sentient nature, in distinction from rimach., which denotes their higher intellect- ual and spiritual being. '''' e/6hii/))), plur. ("excellenti.e," see note '-) of eloahh, [a] deity, used (especially with the article, comp. note '> ") to designate the true God. ''' chuicfh, to hurn/ ; here (fig.) to be eager, i. e., reli.sJi. •"' ehuwts (followed by me-, from, i. c, bei/oud); here used as a comparative. "" Evidently to be supplied from the parallel ver. 24. Ill, 1 ECCLESIASTES. 63 CHAPTER III. 1 By the necessdry change, of thnet, vanity is added to human travail. 11 There in an excellency in God^s works. 16 But as for man, God shall judge his icorks there, and here he '^ shall he like a beast. j^_ "V. To every ^ thing there is a season, and a — '- '-■ time to every purpose under the <: heaven : 1 To every thiner there is a season, and a _^ Pf, time to every ' purpose under the heaven : — '■ - 1 Or, matter 1611. ashalbe 6 thing c heaven. BrltlBb. has + given ■wisdom and + kno"wledg'e and + gladness ; i Tlie moral design of the bestowraeut of the blessings of life, in accordance with the line of thought in ver. 24, is now more distinctly brought out. Natural providence is on the whole aclministered inde- pendently of religious character (Matt, v, 45) ; but there is nevertheless a special care ex- ercised by the sujjreme Father over his favorite children the saints, as the Old Economy abundantly testifies (Exod. xxxiv, 7; Psa. xxxiv, 7-10; Ixxxi, 16; Prov. iii, 9, 10; Mai. iii, 10; etc.), and the New confirms (Matt, v, 5; 1 Tim. iv, 8). Especially is the gift of true sagacity a boon of the pious (Prov. ii, 1-11 ; Dan. ii, 21 ; Jas. i, 5), as was specially illus- trated in the case of Solomon himself (1 Kings iii, 11-14) ; nor is it confined to spiritual dis- cernment alone, but extends even to secular guidance (Prov. iii, G) and protection (Lsa. xxxiii, lo, 16). and'' " to -H the + sinning'-one He + has + given humiliation,'- ^'^ to-f- gather '" and-f to -i- amass,"- ^" 1| Wicked men are often instruments in the hand of God to accomplish his purposes (Exod. ix, 16; Psa. Ixxvi, 10; Acts iv, 28), but they are not on that account deserving of praise (Rom. ix, 19) or reward (1 Cor. ix, 17). That is one reason wiiy he permits them to live and thrive after they have proved their incorrigibility (Rom. ix, 22). so as to -|- give to -f one -H good to -f- the 4- face + of (the) -|- God."' ""1 The pious at last get the benefit of the miser's hoardings and the sinner's prosperity; for at death, if not sooner, it must be distributed, and however prodigal the heir may be, nay, the quicker and surer for that reason, it will eventually accrue directly or indirectly to the benefit of the prudent and virtuous. This is a great relief in the a[)parent paradox of in- equitable ownership, from ])otli an economic and a theosophic point of view. Yet the secret is not for the time perceived, nor the divine plan understood, especially by the parties con- cerned. Therefore the writer concludes, speaking for them, Also yon is a-l-breath'''' and -f a -I- feeding -I- of wind.'' " || No personal solace yet comes to the disappointed ex- pectant of immediate and selfish advantage from all his severe eff'orts at earthly and sen- suous happiness, although he has half made up his mind to endure the outward vicissitudes and the inward disgusts that take away even the pleasure of activity and acquisition and achievement. The chief ambition is not gratified, nor is a philosophic solution of the funda- mental jjroblem reached. It never can be till immortality shall be attained. Ill, 1. The individual experience of the writer has been exhausted, as a man and a mon- arch, and his theories have been exploded by it. He now turns to that of others to intjuire whether this corroborates his conclusion. The first thing that .strikes him, in looking abroad at social experience in general, is just what he had first noted in the course of nature (i, 4-10), namely, uniformity in the midst and even l)y means of variety. Changes are the rule (mu- tability is proverbial), and these he finds counterljalance and prepare for each other. Con- trasts characterize and yet harmonize everything ("variety is the spice of life"). These are thus perceived to proceed on a systematic plan, contradictory as they at first sight ap- pear to be. To -I- the -h complete [whole] there is an + occasion,' and -f a -I- coursing ' [season] for -f- complete [every] pleasure- under the + sky:l| Each event therefore lias its proper place in the divine disposition of mundane affairs, however mortals may fail to recognise it. The first half of the verse indicates this truth as to the totality of life in general, and the latter as to the portions of it in particular. Nothing can occur of pure ac- cident, if God and reason govern. The writer goes on to illustrate this obvious truth by exam2)les drawn from the simplest and commonest transactions of human life; which all ^ ^dfaph, a collat. form of the verb in '•"■*; here followed by an emphatic equivalent as in '•''■. ■ z^mdn, from zdmau, to appoint, akin to zdinam, to plan or purpose : hence a time fixed, prop, by human appointment; and thus differing from 'eth in the following clause, which also means a parfir- ular time, l)ut prop, as determined l)y naliini/ phe- nomena. This is one of the few words in tliis book really found only (in any of its forms or derivatives) in the exilian age of Heb. literature (the verb in Ezra X, 14 ; Neli. x, 34 [3oJ ; xiii, ;il ; the noun in Noll, ii, 6; Esth. ix, 27, 31 ; and here), besides the Ciiald. But there is no peculiarity in its form, affinities or application, nor any other iiistorical or lexical evidence, that necessarily and definitely hm- its it to that period. • r/ie/ihda, from ehdphats, to take dcJifiht or satis- faction in; used in tiiis book in the sense of a mat- ter or transaetion, from the idea of interest in it ; a meaning for which the link is supplied by instances elsewhere (Job xxi, "21; xxii, 3; lsa. liii, 10). It is not therefore determinative of a later date. 64 ECCLESIASTES. Ill, 2 /\ "V^^ 2 A time *to be born, and a time to « die ; — ■' a time to plant, and a time to plucli up * that which is e planted ; 3 A time to kill, and a time ti> "ilieal; a time to, break down, and a time to build ''up; 4 A time to weep, and a time to/laugli; a time to mourn, and a time to s dance ; 2 a time to be born, and a time to die ; a ^ J^ time to plant, and a time to pluck up — 3 that which is phinted; a time to kill, and a time to heal : a time to break down, and a time 4 to build up: a time to weep, and a time to laugh ; a time to mourn, and a time to dance ; * Heb. to bear. 1611. odie: fcthat which is c planted, dheal: eup. /laugh: y dance. British. evince design and a method as well as opportunity selected to accomplish it. Even those that are the least voluntary have a fitness as well as a necessity which justifies their trans- piring, and at that juncture and in due order. They are stated paradoxically for effect, but have not been selected at random, nor arranged promiscuously. 2. a + coursing [season] for + bearing,^ || The cardinal fact of life itself is first ad- duced, and its two essential points, the beginning and the end, are noticed. The subject or party most concerned in the former event is not the agent, nor is he in that of the ])urallel member of tiie verse; and it therefore appropriately heads the list as a link between the divine sovereignty spoken of just above, and human co-operation there and later implied. When the regular period of gestation is complete, parturition must take place, or death to mother and child will ensue; but it must not occur materially earlier, or abortion (which again is death to the fa?tus and danger to the mother) will be the result, and -F a + cours- ing" [season] for + dying; II The term of longevity is also limited and tolerably uniform. When the constitutional round has been accomplished, decease is looked for, and a longer stay is really not desirable (Psa. xc, 10). It is .said to be a scientific fact that in. all animals as a rule the period of gestation (or incubation) I:)ears an equable proportion to that of lon- gevity. This adds pertinency to the collocation here. a + COUrsing [season] for -|- plant- ing,^ !l The appropriate portion of the year must be selected, and sometimes other cir- cumstances (such as a shower or shade) are to be consulted, if the husbandman or gardener would succeed; and these vary with the different sorts of plants, and + a -I- coursing [season] for -I- extirpating ^ the + planted; || The gathering of the crop must be as care- fulh" timed as the planting, or the whole will be lost by immaturity or decay. In this and in ver. 5 only, is more than one word used in the antithetical expression; but it is merely because of the philological necessity of defining the act in these instances. 3. a -I- coursing [season] for + smiting, " || This is somewhat parallel with the term "war" in ver. 8; but refers to individual acts of violence. Blows are necessary sometimes, in self-defence (including the protection of others) or in judicial iufiictious, even to the risk, if not the intention, of fatal consequences. In the East ctn-poral inflictions for public purpo.ses are very common, and 4- a -f coursing [season] for + curing ;' |j Not merely here the purposely wounded or maimed, but those accidentally such also or especially. Occasions enough of the latter class arise for this beneficent task, and unfortunately human atrocity and national barbarity have invented and sanctioned quite as many of the former, a -I- coursing [season] for + demolishing, || In the East (as elsewhere in crowded quar- ters) the first process for the erection of an edifice is to clear away the site, generally occupied by an older residence; but the rubbish is rarely removed, nor are the founda- tions often disturbed. Hence ancient cities are found buried up successively by their later representatives, and the lower walls not unfrequently still remain in several stories (all underground) to mark the different generations. The houses are merely pulled dcnni for improvement or in war, and afterwards leconstructed largely out of the same materials. and + a -I- coursing [season] for + building ; || That is, to rehuild. The two contrasts in this verse, it will be perceived, are thus both a process from a ruinous to a renovated condition, and therefore a link between those of the preceding verse, which both indicate a change from a feeble to a vigorous development, and those of the following verse, which ])oth express a change from a sad to a hopeful frame. 4. a -f- coursing [season | for -l- "Weeping, |[ The writer himself elsewhere (vii, 2-4) sings the praises of grief; and the highest piety is not inconsistent with tears (Luke vi, 21), whether for one's self (Heb. v, 7) or for others^Jolin xi, 35; Rom. xii, 15), but is rather its heritage (John xvi, 20). Indeed in this fallen world sorrow everywhere abounds, and the 2 ydlad, to hrhuf forth (Hiph. to liec/et) a child. All the verbs in the series are active^ because hu- man aclx are the subject of contemplation and dis- cussion. ■* iidla\ prop, to set out a tree or shrub or veg- etable, already having a root, rather than to sow the seed. ° 'dqar, to eradicate, usually destructively ; and 80 here as to growth, though for harvesting. Even grain is often pulled up by the roots in the East, as easier than cutting with a sickle. •> hdruff, to strike with a deadly weapon or with intent to kill ; not necessarily to slay, though usu- ally extended to convey that idea. That meaning would here be inappropriate, as no restoration could be effected. '' rd/ihd\ a general term for all medical or sur- gical aid of restoration. in, 5 ECCLESIASTES. 65 _^_ "V. 5 A time to cast away stones, and a time to gatlier stones "together; a time to em- brace, and a time *to refrain from ''enibracintr; 6 A time to +s:et, and a time to «lose; a time to keep, and a time to east <* away ; 5 a time to cast away stones, and a time A. R. to gather stones together ; a time to em- 6 brace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, * neb. to be far from. i Ov, seek. 1611. atogether: fcembracing. close: Jaway. British. infant is ushered into the world with a cry of grief, wliile agony mingles with the first glad- ness of maternity (John xvi, 21). Earth is " a vale of tears," which religion alone con- verts into pearls of blessing (Psa. Ixxxiv, (J), and -t- a + coursing [season) for -I- laugh- ing" ;|| Notwithstanding tlie writer's condemnation of immoderate and hilarious laughter (ii, 2), merriment is allowable in its degree and place; indeed it is sometimes irrepressible, and there is even such a thing as sacred mirth (Gen. xvii, 17; Psa. cxxvii, 2). Althougli the Lord Jesus is traditionally said never to have laughed, yet on one occasion he at least " rejoiced in spirit" (Luke x, 21), and we cannot but think that a gracious smile habitually illuminated his featiu-es. We are continually exhorted (both in the Old Testament and in the New), to "rejoice " and even to shout for joy ; which is certainly (juite as demonstrative as laughing. A happy offset truly to the many griefs and despondencies of life is the spon- taneous gleam that lightens up tlie face of childhood and even of a sunny old age. a-f coursing" [season] for + lamenting"/ I It is neither wise nor devout to suppress all ex- ternal marks of sorrow, although a Christian consolation will mitigate its violence (1 Thess. iv, IB). As long as the pious have losses and crosses, they will feel, if they do not express, keen grief, however sanctified (3Iatt. v, 4). and -1- a -I- coursing" [season] for -f skip- ping ; ^ II The saltatory impulse of exuberant gladness is as natural and innocent as laugh- ter, and if kept within the bounds of decorum as fitting to any age or condition in life; but it would assuredly not be appropriate on all occasions. David indulged in religious acts of the kind, despite the sneers of his irreligious wife (1 Chron. xv, 19, where the same Hebrew word is used as here; 3 Sam. vi, 14, 16, where a different one occurs), as Miriam had anciently done (Exod. xv, 20, where still anotlier word is used, indicating a circular motion), and as is elsewhere applauded (Psa. cxlix, 3; cl, 4; where the last word is likewise employed). But all this was very different from the sensuous and' even lewd dance of profane society, such as the pantomime of Ilerodias (^latt. xiv, G), which probably was like that of the modern Oriental "dancing girls;" and certainly this sacred exercise liad no resemblance, eitlier in form or spirit, to the modern style and practice of the fashionable ball-room. 5. a4-COursing [season] for -{-throwing stones,! This seems to refer to the cus- tom of scattering rubble over the cultivate 1 the world i> Or, eternity 9. The writer may well ask, in surveying the spectacle, What is the average of all this? is it :i balance of ble.s.sing or of bane? What is''''' the + exceedence'* ' + of the + doing- + one in + that + which he is'-" toiling-'" iii?|! The result of his severest exertion is fruitless for the main end sought, namely, satisfaction to himself. One incident merely balances another, and so the net gain is zero. The workman "gets his labor for his pains." 10. I + have + seen (to-wit) '' ^' the + humiliation''^' which God has + g-iven to + the + building-ones [sons] + of (the) + man'' " to + be + humble '■ '" with'-^' + it. | But whether a person seeks it or not, he is providentially as well as constitutionally con- strained to effort in some direction; indeed it may truly be said, that he is liappier when employed, even in something that is not certain to yield remuneration, than when al)sohitely idle. In a word, man is in a treadmill, which he must keep going, or it will carry him to worse ruin. "In the sweat of tliy face shalt thou eat bread," is the stern decree upon every son of Adam since the Fall (Gen. iii, 19). Comp. i, 13. 11. (To-wit)''^' the + complete [whole] He + did"'^* fair" in-f its -f- coursing- [season]' : || The context, both before and after, seems clearly to re(]uiie this to refer to the creation of man and his surroundings as originally constituted, when God (who is obviously the subject of tlie verb here) pronoimced the whole "very good" (Gen. i, 31). Comp. chap, vii, 29, where the same idea of the change from hapjDiness to misery, in consequence of tlie la2)se of man, is brought out. It is indeed a very important consideration in the so- lution of the present disordered condition of human experience, also He -I- g-ave '' ^'' the -t- vanishing--point [ever]'** in -I- their -^ -l- heart ;'- ^" || This is an additional fact ("also") in man's ("their") mental constitution ('-heart," used in its wide Hebraistic sense), as originally fixed by the Creator ("He gave," i. e., put); namely, to be at once an epitome and a reflection of the entire natural sphere ("the ever," i. e., permanent ex- ternals; comp. ver. 14). As the lord of creation (Gen. i, 20), for whose behoof everything '' ijdpUch^ the common word for pretty or beauti- ful in appearance. '* The same word as in i, 4 (see note there re- ferred to), but here manifestly in a quite different sense, since it is used with the article, and witiiout a preposition or any similar qualifying word (the only instance where these two facts concur). More- over the bald idea of endless time, whether forward or backward, yields no meaning whatever here, and therefore those interpreters who insist upon render- ing the clause," He has put eternity into their heart," are compelled to understand the word as signifying the LOVE of hamorlality, which is a very different thought from the simple conception of indefinite ex- istence, and a sense in which the term is nowhere else employed, whether in Biblical or Neo-Hebraic usage. Nor would such a meaning, even if it could be extracted from the phrase, be at all pertinent to the connection and course of argument, which is sim- ply to show that man, although the most beautiful thing in creation, is yet incapable of understanding the Creator's plan fully. The whole book has no direct reference to the future life, nor docs it con- tain any allusion to such an aspiration on man's part, whether instinctive or educational, whether of divine or human origin. Indeed it is not clear that the writer ever entertained the thought itself in that form, and he certainly limits his whole reasoning to the present state of existence. We must therefore fall back upon the other and usual interpretation of the word here, as to be taken in the sense of this wovhl^ "the whole" just spoken of, the beautiful creation itself or cosmos, as the Greeks called it; that which the writer him- self had referred to as "standing for ever" (chap. i, 4), and which he therefore poetically and appro- priately calls " the ever," the boundary of our known sphere and experience. Of this man him- self is the bean ideal, tlie central figure, the grand ultimatum ; and he is therefore figuratively said to have it imjilanted in his nature, as being its highest outcome and type. He expresses the Creator's de- sign, and is the embodiment of it. But the use of the word in this sense is no evi- dence of a late date of the book, as being borrowed from the Rab))inical usage, such as the phrase " men of the world," etc. ; for this is really a veiy differ- ent signification — not the orderly arrangement of the universe, but the sordid mass of humanity. It merely, yet very strongly, illustrates the necessity under which the writer lay, of employing words in an unusual or figurative sense in order to express his more keenly metaphysical, or rather more pro- foundly philosophical, ideas. He has here, as else- where, coined a new meaning or application for an old word, which later writers perhaps adopted in a degraded appropriation ; or possil)ly the signification ani] allusion were already familiar among the deep thinkers, if not with the popular writers and collo- quial speakers of his own day. Delitzsch (C'om- meiitarii, on the passage) with singular inconsistency maintains the signification "eternity" for the word here, on the ground that the meaning " world " is exclusively post-Biblical ; and yet he assigns a post- Biblical date to the entire book on account of other late Hebrew words occurring in it. 68 ECCLESIASTES. HI, 12 _^_ "V. 12 1 know that there is no good in them, — '- but tor rt man to rejoice, and to do good in his life. 13 And also that every man should eat and drink, and enjoy the good of all his « labour, it is the gift of God. 14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thin^ taken from it: ami God doeth ^it, that men should fear before liitn. 12 even to the end. 1 know that there is _^_ J^_ nothing better for them, than to rejoice, 13_and > to do good so long as they live. And also that every man should eat and drink, and enjoy 14 good in all his labour, is the gift of God. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it : and God liath done it, that men should fear 1 Or, to get good 1611. a labour; 6 it British. else was formed, and who was himself the chef-cVoeuvre of the whole, its crowning produc- tion (Psa. viii, 5, 6), — still more, as the intellectual and moral representative of Deitj' on earth (Gen. i, 27), he might be supposed to be, and originally was in fact, the model and perfection of the created universe in its fairest guise, especially of sentient beings. His character, position and function therefore implied a comjilete harmony with all his sur- roundings as well as with God and himself; nay, it even presumed his comprehension of the scheme in which he played so important a part, in order that he might successfully achieve it, and thus fulfil his illustrious prestige and destiny, from + a + failure'"' which [that] (the) -Mnan'' " not should -f find (to-wit)''^' the + deed which (the) -h God "' ""^ has -F done""'" from -1- head"" and + iu-course-of [till] termination." || But notwithstanding these exalted faculties and op])urtunities, no human being can actually comprehend the divine plan of creation and administration; nor did the Ahnigiity intend that he should do so. Man's finite nature renders this impossible; the design is too vast, and the details too numerous and varied (Job xxxvii, 2o; Rom. xi, 33). There are mys- teries both arovmd and within him, which for the jiresent at least he cannot penetrate; prob- lems in nature, in providence and in grace, whicli he fails to solve; secrets in matter and in mind, which he is unable to explore. This is intentional on God's part, in order to teacli man iuunility and faith, especially in his fallen condition; and through this discipline pre- pare him for an advanced attitude here and hereafter. See on ver. 14. 12. I+know" because [that] there is nothing" + of good in"' "4- respect 4- to 4- them ; "^ because if [on the contrary]'-^ it is good to -I- be-glad and -f- to -f do good in + his + life.''' '" || The original excellence of human nature has obviously been forfeited (comp. vii, 29). One principle, however, the writer clearly perceives amid the obscm-ity of created things, as a verification of the divine pronunciamento upon the demiurgic task (Gen. i, 31), namely, the common-sense course of making the best of one's condition as it is, and taking advantage of whatever enjoyment existence really does afford. To "do good" in this connection refers rather to pursuing some useful avocation Avith cheerfulness than to moral or philanthropic conduct, although the latter is not excluded (comji. ii, 2(3). 13. And + also it is good for 4- complete [nll]"^ (the) 4- man''" which | that] 4- he 4- should 4- eat and''4-drink, and"' 4- see "'^ g-ood in4-complete [all] his 4- toil; || This is continuative and explanatory (" also") of the preceding doctrine; the "eating and drinkinij" bein2c parallel with the "l)eino- fjlad," the "seeino- oood" with the "doina: g-ood," and the phrase "in his toil" with "in his life." the 4- gift 4- of God he [it] is. || Precisely parallel again with ii, 24. 14. The foregoing was certainty as to a negation (ver. 12) ; now follows a positive affirmation introduced by the same formula. 1 4- know'"' which [that] complete |all] which (the) 4- God"' "'^ may 4- have 4- done, ''■ '^ it will -h be-extant for 4- the4- vanishing-point'' °* [ever] : || The reference is here to divine creation, especially that aspect of it which relates to human nature and consequently human experience — the same cosmic "ever" as in the middle clause of ver. 11. The Almighty does not change in him- self, nor in his ])urposes or administration, at least as to their principles; for these are the outgrowth of his own immutal)ility (1 Sam. xv, 29; Jer. iv, 28). ascent-«ise [upon] 4- it there is nothing 4- (of) *'' ' to 4- add, and 4- from 4- it there is nothing 4- (of)"'" to4- abstract;'"' || It is so perfect that God will not and man cannot improve it either by '•' hHiii, used (as often) with this prep, prefixed in the adverbial or conjunctive sense of so that not^ to which the relative and negative are expletively added for emphasis and antithesis =: yet or never- (Mess. '^^ r6\'ter. '■'"' r/dru', to clip off or remove. Ill, Jo ECCLESIASTES, 69 J\__ "y _ 15 *Th:it which hath « been is * now ; and — that which is to " be hath already " been ; and God requireth fthat whicli is past. 16 H And djuoreover 1 saw under the «sun the place of judsj-nient, that wickedness was there; and tlie place of riglitcousness, that iniquity 'xms there. 17 I said in mine [my] heart, God shall judLfe the righteous and the wickecf : for there is :J:a time /there for every purpose and for every work. ' ch. i, 9. t Heb. that tnhich is driven away. J ver. 1. 1611. abeen, 6uow: ebe, rfmoreover, eSuu /there, 15 before him. ' Tiiat which is hath been _A.. "R. already ; and that wliich is to be Iiath — '- already been : and God seeketh again that which is '^ passed away. 1(> And moreover I saw under the sun. in the place of "judgment, that wickedness was tnere ; and in the place of righteousness, that wickedness was 17 there. I said in "my heart, God shall judge the righteous and the wicked : for there is a time there I Or, That which hath been is now 2 Heb. driven away. • judgement •> mine augmentation or diminution. The thought is substantialh' jiarallel with that of i, 15. We must accept it as it is, and make the best of it. and + (the ) + God ''• '''' has + done "■ '■"' + it in order which [that j + they '" + may + fear from + as + to + tiie + face + of+him.'"|| The design of this fixity as well as mystery is to secure the reverence of ignorant and help- less mortals, and thus lead them to jiatience and to l>iety. The thought is mainly parallel with that of the last clause of ver. 11. 15. What it is which + has + beeii-extant, already he [it] is;|| This is a re- currence to the idea of i, 9, in a slightly modilied form, and it is ai)propriate here as well as there from its close connection with tlie thought just expressed of the uniformity of human experience as permanently ordained by the Creator and Ruler of all. and -I- that + which is to + be-extant, already it-f-has-l-beeii-extant: |I Just as the past is re])roduced in the present, so will the future be a reproduction of the j^ast likewise: in other words, history repeats itself, of course in its essential features, and + (the) -f- God,''' ''° he -I- will -I- search '■+ for (to-wit)'-'" a -f pursued "'■' thing. || The past, which is fleeting out of sight, is continually recalled as if by a requisition of supreme authority, ere it entirely escapes from the range of experience and observation. The Almighty, the writer emphat- ically reiterates, is the power that ensures this repetition of a by-gone routine. It is there- fore absolutely inevitabk>, and nothing more need be said about it with any hope of altering or bettering it. 16. Accordingly another phase of human life is now presented, of a more public char- acter. And -f repeatedly [again] I-fsaw under the + sun : ■"' || The writer takes a fresh survey of terrestrial affairs, looking abroad as if for relief from the abstruse and ))er- soual investigations preceding, the -H rising-point [place] -t- of (the) ^- -F- judgrnent,^' there-ward [there] was (the)'" -f wickedness; -'^ and-hthe-f-rising--i)oint |i)lace|-^''-f- of (the )■'" -I- justice,'-" there-ward [there] was (the)'" -t- wickedness." I Alas! it was even worse the wider and the higher lie looked. The very throne was a nest of corruption. It is not necessary to suppose that the writer alhides to his own time or any other in ])artic- ular; certainly any personality of that kind would be odious and out of place. Oriental governments are proverbial for despotism, venality and iniquity, and one would not need to go or search far for eminent and notorious examples. Nor are such spectacles confined to antiquity or the East; they are unfortunately but too conunon in every age the world over. This one view is enough in this direction for the present; it will be reverted to again shortly (iv, ,1) as the culmination of social misery. 17. I + said, even I, '' "° in + my -l- heart : " (To-wit) '■ ■" the 4- just man and -i- ■ (to-wit)'''" the 4- wicked man (the) -f God "•'''" will+judge!" || This the writer did not venture to utter openly, but he comforts himself under the outrageous demoralization with an assured reflection still drawn from the fact of the divine sovereignty. Both parties in the suit unjustly decided before his eyes will yet come before a higher tribunal (v, 8), where they will respectively receive their true award (xii, 14). Observe that this last is the proper function of God as the righteous judge, and not simply the abomination thus righted, because there is a 4- coursing" [season] for -f complete [every] pleasure^ and 4- ascent-wise [uponj complete [all] the 4- deed"' '■' there.! The writer con- cludes his comment upon the judicial villany with the general text of this ])art of tlie dis- cussion (ver. 1), of which the reversal that he confidently autici])ates is a signal illustration, and he adds a clause to it by way of special application to the case in hand. '^ Evidently referring to mankind spoken of col- lectively in ver. 13. •^ rddaph, to chase after, for the purpose of over- taking or catching; here evidently used in the milder sense of mere scyucnce (the only instance) in the order of time. For this tlie Niphal or pas- sive form is here employed, not merely as express- ing something /v?*)* tofh/Iit figuratively In' the lapse of time, but as tliat wliich the Disposer of events has recovered, as if by the earnest pursuit or search indicated iu the preceding term. ^^ So the Masoretic accents require us to pimctu- ate. •" mishpdt, prop, a sentence pronounced ; hence abstractly Jioslire, which is figuratively said (or supposed) to be seated on the magisterial bench. •*- Article for empliasis as if in apostrophi/.ation, or perhaps as a qK<(.s/ noun of material. Comp. note '•■'*'. '■'■^ Concretes used (as often) for abstracts by per- sonificatiou, as iu the preceding note. 70 ECCLESIASTES. Ill, 18 J\., "V". 18 1 said in " mine [myj heart eoncerninff the estate ot the sons of men, *that God might manifest them, and that tliey might see that tljey themselves are beasts. 19 +For tliat whicli befalleth the sons of '•men befaileth « beasts ; even one tliinij befalleth them : as the one dieth, so dicth the other; •'yea, they have all one « breath ; so that a man hath no preeminenee above a/beast: for all is vanity. * Or, that they might clear God, and see, &c. ch. ii, 16. tPs. xlix, lig; 1611. amy 6meii, cljeasts, dyeathey «breath, /beast; g-31 18 for every "purpose and for everywork. ''I A R said in " my heart, Jt is because of the — - sons of men, that God may prove them, and that they may see that they 'themselves are but as 19'beasts. For * that which befalleth the sons of men befalleth beasts; even one thinjj befalleth them: as the one dieth, so dieth the other; yea, they have all one ^breath; and man hath no preeminence above the beasts : for all is vanity. I Or, matter 2 Or, 1 said in mine heart concerning the sons of men, It is that God itc. 3 Or, spirit amine ^ Or, the sons of men are a chance, and Brltleh. the beasts are a chance, and one ttc. 18. The Preacher now moralizes generally upon the condition of mankind at large. 1 + said, even !/•''" in + my + heart ascent-«ise [uponj the + spoken-thing [account ]=" + of the + building-ones | sons) + of (the) +nian,'' " || A continuation of the soliloquy raised by the contemplation of the previous unhai)py scene, for'' + (the) + God ''' °" to + clarify'" + them,'' i The expression is equivalent to an unuttered wish. Oh that He would cleanse their mental vision! .so thickly and hopelessly ol)scured is it by their depressed condition. The writer still cannot efface the shocking picture of tuijust treatment from those in au- thority, and his appeal to Heaven leads him to long not only for final redress thence, but meanwhile for a more i^hilosophical frame of mind on the part of the sufferers, which can only be inspired from the same source, so that they might derive consolation or at least submission from a correct apprehension of their subject condition on earth at best, and-l- for + them'^ + to + see which [that]+they are a+beast, they as to + them.'i This clause explains tjie sense in Avhich the preceding one is to be taken. The writer's phrase- ology labors to intensify the thought of this hunuliating self-confession. It may seem poor comfort for down-trodden humanity to reflect upon its common level with the brutes; but the thought is certainly a very natural one under such circumstances. Yet it is only by a deeper insight into this fact than melancholy or despair could suggest, that relief can come to a rational soul. This link the writer immediately proceeds to supply, and that in a characteristic but somewhat indirect way. 19. Because a-t-hap"-" is the-i-building'-ones [sonsj + of (the) 4- man,'- " and + a-l-hap is the-i- beast; and-i-a-Fhap one is to ''"'-[- them : || In common with other animals man has an appointed lot, and this is the same as theirs. The two clauses therefore are here not tautological. The writer is gradually approaching his main i)oint of solution. As these two classes of earth's inhabitants, although widely apart in character and destiny otherwise, are equally God's creatures, and both sprung from (as well as about to return to) mother earth (ver. 20), it might be expected that they would have a similar (physical) con- stitution and be subject to like (terrene) contingencies. Human beings therefore need not complain (at least against God), if they fare in many (temporal) respects no better than their fellows the brutes, as + is + the + death + of '■'" yon [this], so is the -f- death + of yon [that] ; *" II Not that the circumstances are the same, nor the moral cause and signifi- cance; but the fact is equally certain and conclusive as to all terrestrial concerns. This being then the great and final event, all else here below may be regarded as of minor im- ])ortance. Such is the constant doctrine of this book, which dwells with not too much stress upon this terminus of every mortal career, and -h a -(- wind [spii-it]"" one is to'' '"-I- the -I- complete [whole] ; || Men and other animals so closely resemble each other in many of their mental attributes (the senses, instincts, memory, feeling, will, and even sagacity), that they may in a qualified sense be said to have a sort of soul or immaterial (but not therefore ^ dihruli, fem. of that in note '» '•'', and used in very much the same sense of a matter of concern, especially in this phrase = because of. ■^^ A somewhat unusual construction, not in- frequent in this book, but not so peculiar as to argue a late date. '^^ Apparently the iufin. constr. Kal of hdrar (in- stead of boirr), jiiop. to ,s//'/, hence to jmrifij ; a sense which the following context requires. ^^ The pronoun here can only refer to maukind just spoken of, and these cannot be the corrupt judges previously mentioned, who are but a small and special class of hmnaii beings, and are not per- sonally referred to at all. "** " God " cannot be the subject of the infin. fol- lowing (although it is so of that preceding, and although the two verbs are connected by "and"), for that would be nonsensical ; but the subject is carried over from the pronouu just expressed, re- ferring to men at large. We might render, " for God to clarify them, even [so as] to see." There is no occasion to change the text, as some arbitrarily do for the Hiphil, " and to cause [them] to see." •*^ iiKMvth is the constr. of the noun mdvetJi, and not the infin. absol. of the verb, which could not syntactically stand here. ■^" zeh^ " this," repeated distinctively, as is the idiom. •^ This is the only passage in which ruwach (see note "■''5) is applied to animals, and it obviously is so here only by zemjinu^ inasmuch as the two classes of beings are spoken of in common, and nephesh would have been inappropriate as implying a total cessation of being foi' man. Therefore the more dignified term is employed although strictly inap- plicable to the lower class, and hence (pialified (in ver. 21) by the statement that in their case it ceases at death. in, 20 ECCI.ESIASTES. 71 A., v. 20 All go unto one "place; all are of the dust, and all turn to dust aJTiiin. 21 Who knoweth the spirit *ot' man that tgoeth * upward, and the spirit ot the beast that goetii downward to the earth ? 22 JWherefore I perceive that there is nothing better, than that a man should rejoice in his own c works ; for that is liis <^ portion : for who shall bring Iiim to see what « shall be after him? *lleh.ofthesonsofman. i Heb. is ascending. tch.ii,24; v,18. IGll. a place, 6 upward, c works: dportiou ; eshalbe 20 All go unto one place; all are of the _A.. R 21 dust, and all turn to dust again. Who knoweth the spirit ' of man 2 whether it goeth up- ward, and the spirit of the beast 2 whether it goeth 22 downward to the earth? Wherefore I saw' that there is nothing better, than that a man should rejoice in his works ; for that is his portion : for who shall bring him back to see what shall be after him I I Heb. of the sons of men. 2 Or, that goeth necessarily immortal) essence, especially in the case of the higher orders of beasts (such as the Hebrew-word here indicates, i. e., quadrupeds). All this is calculated to enhance the nature of the lower creatures, and thus bring them more nearly on a level with man, as they are here contemplated, and -t-fhe + exceedfulness^'' + of the + man apart [more than] ">=*" the + beast is nothing : I They are indeed not absolutely alike nor equal, but only in the as- pects here regarded, namely, a liability to suffering, abuse, disease, want and death; which make up by far the major ])art of human experience on earth, because the + complete [whole] is a breath.'' ■* || The key-note is thus again struck, and the chord vibrates through all animate as well as inanimate creation in the entire circuit of mundane symphony. 20. The -h complete [whole] is -walking-'''' toward a -(-rising-point [place] ^-^ one; || The totality is now specifically that realm of nature just spoken of, namely, the sentient, locomotive one; but there is an allusion to the coincidence with the other depart- ments of physics likewise (i, 4-7), as an endless circle; also to the common goal of destiny as inanition (last clause of ver. 10, which thus stands as a link of connection), the -I- com- plete [whole] was "'■'''-extant from -f the -t- dust, 1| A reference to the origin of all bodies, both human and bestial (Gen. i, 24; ii, 7), eminently pertinent here as an omen (from the beginning) of their lunniliation and incohesiveness (Job iv, 19; xvii, 14; Psa. civ, 29). and -I- the -f- complete [whole] has -l- returned''" toward the -f dust. || A fulfilment of that prophecy (Gen. xviii, 27; .Job xxxiv, 1.")) and of the ])rimal curse (Gen. iii, 19). The fate is therefore universal and inexorable. AV'hethcr animals were involved in that penalty (as some have inferred from Kom. viii, 19-23), is not here material. 21. Nor is there any future to look forward to as a relief of this mortal consummation of earthly destiny; no knowledge of the being himself by others after he has gone (ver. 21), nor any of others thereafter by himself (ver. 22). "Who is knowing the -f wind [spirit] " 4- of the -(- building-oues [sons] + of the+man''" ( the" -f one -(-ascending she [it] is to -f- ascent-ward'") II The soul or sentient principle of the human being is absolutely untraceable after it leaves the body, save that we are assured (by traditionary revelation, if not by natural theology or philosophical reasoning) that it survives. That the writer at least firmly believed in the doctrine of the immortality of the human soul, is clear from chap, xii, 7; and the same was the belief of other Old-Testament saints (Gen. xlix, 29; 2 Sam. xii, 23; Job xix, 25-27; Psa. xvi, 10; Matt, xxii, 32). But of its condition and circumstances they knew nothing, nor do we know much more, and 4- the wind [spirit]^' + of the -(-beast (the" -(-one -(-descending she [it] is to+incliningly to+the + earth^')? j| The ani- mating principle or sentient element of brutes is still more inscrutable diu'ing life itself, as we have not even consciousness to guide us in its investigation, and its analogies with the human spirit perplex quite as nuieh as they aid us in comprehending its mysteries. After death of course it wholly escapes our observation, and in fact (as common sense teaches all men) it altogether ceases to exist, or (as the writer says in effect) it falls into the same de- struction as the carcass. What a homily this verse reads on the folly of pampering the body, since it is at last to drop into a grave undistinguishable in all obvious or essential resjiects from that of a beast! And (which is still more to the point for the writer's argumentj what folly it is to torment our poor souls about the problems or even the ills of the present life, which they must so soon quit, '' nor leave a trace behind I" The writer therefore " shows a better way," partly in the next verse, and still more conclusively in the sequel (chap. xii). 22. And'' ^* 4-1 -fsaw''"' because [that] there is nothing -(-of good from [more ■*•' mowthdi; from the same as in note ■' ', and usually signifying about the same, ?'. e., profit. ■'■' Or perhaps "[is] returning," as in i, 6 ; but the prfeter sufficiently expresses the fad of the general tendency and experience. *^ hd- is certainly the article here, and not the interrogative, which is never thus pointed, and which moreover would involve a contradiction, as if it were questionable whether man's spirit did in- deed survive or the brute's perish. ■'■' Or " to God," as in xii, 7 ; which can only mean survives, as the contrast following further proves. The reason why the writer does not add this explicit term (" to God ") here, as a proper balance to the fol- lowing hemistich (" to the earth ") would seem to re- ((uire, appears to be that it would be an attirmation of something which we do not so positively know as we do the latter, and would therefore be inconsistent with the assertion of our ignorance here made. ■** This addition correspontis to the explanation "to God" given above with respect to the other clause, and is conclusive of utter perishing. 12 ECCLESIASTES. IV, 1 CHAPTER IV. 1 Vunitii in increased unto men hy oppression, 4 by en:vy, 5 hy idkness, 7 by covetousnesa, 9 by soliUiri7iess, 13 by ici{f'ulne-'is. A.. V. So I returned, and considered all the — ' *oppressions that are done under the «sun: and behold tlie tears of '>snch as were oppressed, and they «liad no ''comforter ; and on the fside of their op- pressors there was «power; but they liad no comforter. 2 ^Wherefore [TnereforeJ 1 praised the dead which [wlio] are already /dead more than the living which [wlio] are yet alive. 'ch. V, i.g i Heb. hand. t .Tob iii, 17, &c. 1611. osun; 6 such a,s were chad dcomforter: epower, /dead, g-7,&c. [at •• 1 "1 1 Then I returned and saw all the oppres- _^_ J^^ sions that are done under the sun : and behold, the tears of such as were oppressed, and they liad no comforter ; and on tlie side of their oppressors there was power, but they had no com- 2 forter. Wlierefore I praised the dead " who are already dead more than the living ° who are yet than] ''■=" + which [that] (the) + man'' " should + be + glad in + his + deeds ;''•" || The same couclusiou as iu ii, 24; and here a real refuge, as there, from the eares of life. because he [itj is his + lot"-^" : || The same reason as in i, 1;]; where the divine source of the distribution is distinctly stated, because who will + cause + him + to + come to + see'''" on'' " + what it is which + will + ite-extant after + him?! The ])i-incipal thought here is tliat he cannot enjoy any terrestrial good after death, and therefore he should take the comfort of it during life; thus forming a parallel with the pre- vious i)art of tlie verse. But a collateral idea is added to it, which brings it into connection with the conclusion reached in i, 11; ii, IG; namely, that oblivion will rest upon the de- parted, both on the part of others respecting him, and on liis own ])art as to tlie concerns of this life, the latter feat\ire being more distinctly brought out in ix, 5, 6. In tlae grave at least, therefore, all earthly troubles cease (Job iii, 17), and consequently one can af- ford to bear tliem for the little time between, even if we have not many counterbalancing plea^iu'es. IV, 1. And'' ^* 4-1 -I- returned,' even I,''"" and''"-i-saw (to-wit)''^' complete [all] the 4- oppressed -t- ones', which [who] are done^ under the + sun; I The writer recurs to the vivid impression which tyranny makes upon the spectator (iii, 16), and his phrase(jlogy shows that his inind labors with the theme, and-f-lo ! "' '" the -I- tear '' -I- of the -f oppressed 4- ones, and4-fiiere4-was4-to4-them nothing- 4- of ■' one 4- causing- 4- to 4- rest: || The friendless condition of the down-trodden subject is his most forlorn and ho]5eless feature. Those who are in disfavor with the government are proverbially shunned and looked iqjon with susjiicion l:)y the obsequious multitude. No one dares take their part, or offer, even privately, to relieve them, and 4- from 4- the 4- hand" 4- of their 4- oppressors there was force ; ' II Des])otism is prompt, energetic and merciless, and its minions are eager to show their zeal in its behalf. In Oriental courts the king or governor is also judge, and jury too. and 4- tliere 4- >vas 4- to 4- them nothing- 4- of one + causing 4- to4-rest. II The statement is repeated in order to enhance the contrast l^etween the two parties. Absolutely no advocate or bail ap])ears for the condemned Init innocent victims. In the East, esjiecially in Turkey, tlie most arbitrary arrests are made, and the most sum- mary ])unishment is inflicted by the authorities, both higli and low, on the most frivolous grounds, often for the mere purpose of extortion. The outrage upon all sense of justice is vividly jiortrayed by a terse ])lirase in vii, 7. 2. And'' ■'■4- congratulating-" «as I (to-wit)'-^' the4-dead, which [whoj-hal- ready have 4- died; || These at last are thus out of their misery (which is the additional idea conveyed by the emphatic repetition in the last clause). Sympathy for the desjierate state of the maltreated unfortunates so deeply affects the beholder that, in chagrin less selflsh liut almost as poignant as he before felt at his own disapjiointment (ii, 17), he is now tempted, like Job (iii, i), to pronounce life itself a curse, because subject to such intoler- able inflictions. There is no appeal, no remedy, no exemption (comii. Psa. xi, 3) ; the ' sJiuwb, in close connection with a following verb, has an adverbial force, denoting a reiteration of the act, often merely doing something different. '^ Persons, as the gender indicates ; not an ab- stract. "That la, madfi such; see note"' •^\ Tlie repe- tition of the thought is emphatic. * Used collectively, as the Heb. docs with almost any noun. ^ This word is so commonly used iu the construct (as a mere adverb = not) that it is sometimes trans- posed iu its order to the ordinary position of nega- tives, or even used absolutely. '' That is, 071 the side or part, as if jutting out from the side ; a frequent use of this noun, which is employed in a great variety of applications. ' konrli, physical vigor; hence social influence. *' s/iat>fi/arh, a Pielite verbal adj. : the root seems prop, to denote the act of gently tapping with the palm of the hand in repression or in commendation. rv^ 3 ECCLESIASTES. 73 J^^ "V". . S *«Yea, better '>is he than both they, ■ • whicli [uhoj hath not yet been, wlio iiatli not seen the evil work that is done under the <^sun. 4 1i<* Again, I tonsidered all travail, and -fevery i-iglit work, that Jfor this a man is envied of his « neighbour. This -is also /vanity and vexation of spirit. 5 §The fool foldeth his hands together, and cateth his own flesh. IJ ilBetter vis an [a] handful with quietness, than both the hands full w*7A travail and vexation ot spirit. * Job iii, 11, IC, 21. ^ lieb. all the rightness of ii-ork. t Heb. this is the envy of a man from his neighbour. § I'rov. vi, 10 ; xxiv, 33. I! Prov. xv, 16 ; xvi, 8. 1611. a Yea better / vanity, i/ is 6 is he 'Sun. d Again I e neighbour: this 3 alive ; yea, ' better than them both did I J^^ J^_ esteem him "that hath not yet been, who — hath not seen the evil work that is done under the sun. 4 Then I saw all labour and every 2 skilful work, that 3 for this a man is envied of his neighbour. 5 This also is vanity and a striving after \vin " from -f- goodness" ?" 1| The blind eagerness and folly of such slavish devotion to gain is aptly expressed by the oversight of this most natural consideration, the cul bono so instinctively and proverbially raised by men. It is as de- cidedly combatted by religion (Matt, vi, 19-25; 1 Tim. vi, 10) as it is rebuked by common- sense and public opinion. Also yon is a-f breath,'- ^ and 4- a + humiliation ■' ^" -I- of bad'''^" he [it] is. i An accumulation of dirge-tones, as if the acme of error and self- robbery. 9. Having touched upon this lonely vice, the writer branches out into social questions of economy and prudence. Good are the -I- two from [more than] "' ^" the + one ; || The phraseology looks back to the tirst clause of ver. 8, and emphasizes the value of the com- munal instinct, which [whereas]"- there exists'- ^^ to -h them + hire "^ good in''-"^-!- their-l-toil. || The pecuniary form of a commercial maxim, " It pays well." Aggregation of capital, and combination of skill, and union of effort yield the best results to all parties; superior articles are manufactured, more rapidly and at less cost. This is the practical reason for the general proposition immediately preceding, and its wide adoption. Simple examples are next adduced to show its truth and application. 10. Because if they -f- should -(- fall, || That is, the two companions above, first supposed to be on a journey. But the following clause shows that ouly one is likely to fall at a time, although it is uncertain at the outset which it will be. It is a good rule, very generally observed, to go by twos on a trip (Mark vi, 7; xi, 1; xiv, 13; Luke x, 1). the-l- one, he'-" will -1- cause -I- to -I- rise (to-wit)'-^' his + companion :'-* || That is, he who still stands will help the other up. and [but] '> ''' -l-woe"'' to -1- him the -I- one who -h may 4- fall; I That is, if he is alone and falls. and 4- there 4- is -j- nothing-!- of a4-second to 4- cause + him 4- to 4- rise. || That is, without a companion to aid him from the ground. He may lie there and perish, if greatly injured by the fall. '^ vav of distinctive alternation = or. ^^ vav intensively adversative = i/et. '^ A distributive use of the plur. with a sing, verb ; a very frequent Hel). idiom. '^ Adverbial construction, as in note '■*. -<' There is evidently an ellipsis here of some negative term carried on from the preceding clause = he does not stop to ask himself. ■■' Fern, for abstract, like neut. honiiin, etc. -■■' The relative used as a conjunction. ^^ sdkdr, prop, wages, i. <-., pay or reward for labor. -■* chdl)h\ an associate or colleague. " '«y contracted for the more frequent ^ou'i/, Ah ! as an exclamation ; to be separated from I6n\ the prep, and suffix pron. following. IV, 11 ECCLESIASTES. _^_ "V. 11 Ajrain, if two lie together, then they — have "heut: but how can one he warm alone? 12 And if one prevail against him, two shall withstand liim ; and a threefold cord is not quickly broken. 13 1 Better is a poor and a wise [and wise] * child than an old ami foolish <^ king, *who will no more be admonished. 14 For out of prison he cometh to <^ reign ; whereas also « Ae that is born in his /kingdom a becometh poor. Heb. who knoireth not to be admonished. Itill. a heat; 6 child, ckiug *who ci reign, /kingdom, y becometh 11 another to lift him up. Again, if two J^^ J^_ lie together, then they have warmth : — - 12 but how can one be warm alone F And if a man prevail against him that is alone, two shall withstand him ; and a threefold cord is not quick- ly broken. 13 Better is a poor and wise youth than an old and foolish king, who knoweth not how to receive ad- 14 monition any more. For out of prison he came forth to be king ; ^ yea, even in his kingdom he a According to some ancient versions, rvhereas the British. other though born in his kingdom became poor. 11. Also if two should + lie"''-(lowii, || Suppose, for another example, that the travel- lers put up together for the night, and as usual occupy the same bed. and [thenj-' it -f "will-i-be''''"'^^-hot"'' to -f them : |1 They do this, especially if in a tent in the chilly night, for the sake of mutual warmth, no less than for economy, safety and companionship. and'''^-l-to-t-one how can -f it -l- be-hot "'^ ? i The lonely lodger of course loses this advantage. 12. And -f- if the -I- one should + oppose"" -I- him, 1| For a third exam])le, on the next (or some othei-) day a robber waylays one of the travellers a little separated from his companion; and the chances are that he will master him. the -I- two, they '■ "^4- would -1-stand iir^-l-front-l-of-l-him. |[ The other coming to the rescue would enable him to resist the as.sailant successfully. And -1- the -f- cord the -t- trebled one, not with-speedi- ness it '' " will + be -l- snapped. || For the fourth example a figure (or perhaps proverbial phrase) is used, to show that, like a three-stranded i-o\)q, three compagnons du voyage would be still more sectu'e. 13. The key-word of transition from this point to the next is the fracture of the cord and the abrupt vicissitudes of fortune symbolized by it; and thus we are led back to the fluctuations of chap, iii, 1-8, but still viewed througli the medium of the social disorders contemplated in chap, iv, 1. A most notable feature of public and especially political life, under a monarchy at least, is the succession in the administration of affairs; and the advent of a new sovereign is hailed by the populace as a harbinger of relief from past exactions and. present grievances. The writer therefore aj^jtly introduces this as a fresh and prominent case for philosophical delineation and analysis on the general question of the cui hono on the whole and in the outcome. Good is a + bom-one^" reduced^' and'- '" + wise from [more than]"' ^^ -fa + king- old and + presumptuous [silly|, || Such a transfer of the crown is of course very common, the dotard's place being taken by his sprightly but hith- erto unendowed heir. The sharpness of the contrast, however, and especially the depressed condition of the youthful successor, implies a previous state of disfavor if not of positive ill-treatment; and this idea is confirmed by the following verse. It is one of the most fre- quent miseries of despotic governments that the subordinate members of the royal family, even — and indeed particularly — the heir-apparent is kejjt under surveillance and not sel- dom of personal restraint, if there be any signs of ptiblic discontent or of private ambition. who not has -f- known how to -(- be 4- enlig-htened repeatedly [again] ^"'^^ || The arbitrariness here predicated of the aged monarch is not only a natural trait of long-con- tinued and irresponsible power, wliich is so apt to engender a head-strong temper, but is also a suggestion of vm2:)opularity as if going counter to public sentiment expressed in some paljiable form, not merely, it would seem, by the official advisers and ministers of state, but by the populace at large. Kings are rather noted for disregarding such inti- mations until it is too late. The result usually shows its folly, as the first word of the verse had already declared. 14. Because from-l-the4-built-thiiig [house] -f- of the -hbound^--!- ones he -(-has -f- issued to -I- be-king ; li The first word of this verse shows how the former administration ended disastrously, evidently by one of those coups cVetat which are so frequent in the East, namely, the compulsory resignation or even assassination of an incompetent and tyrannical ^® shd/cab, simply to recline as if temporarily, for any purpose ; and thus differing somewhat from shdkan, which means to go to bed, as in one's home. '-'' vuv correlative to preceding clause. -^ Impersonal. -^ tdqaph., an infrequent verb, apparently mean- ing to overjiower, or (.is here) to attempt to do so, /. e., attack. •^0 yeled, a child, i. e., a " .stripling .^' ^' mi.fketi, from sdkan, a root which is used in such widely different applications (poverty, domestic management [including personal service], profit and risk) that it is difficult to fi.K its radical import. We have therefore selected that of .straitened circum- stances as the essential thought (analogous to that of the apparently kindred .shdkan, to lie down to sleep ; xdr/ni, to be okl, etc. ; through the commou idea of infirmity, decrepitude, or disability), out 9f which the others seem to be most naturally de- duced. ■'-' The first letter of the root {'dfar) is here con- tracted with the article. Y6 ECCLESIASTES. IV, 15 J^ "y ^ 15 I considered all the living which [who] — ' '- w^alk under the sun, with the second child that shall stand up in his stead. in There -is no end of all the people, even of all that have been before them : they also that come "after shall not rejoice in ''him. .Surely this also is e vanity and vexation of spirit. 15 was born poor. I saw all the living " who ^, R, walk under the sun, that they were with the youth, the second, that .stood up in his stead. 16 ' Tliere was no end of all the people, even of all 'them over whom he was : yet tiiey that come after shall not rejoice in him. Surely this also is vanity and a striving after wind. 1 Or, There is no end. in the mind of all the people, to all that hath been before them ; they also iHrc. 1611. o after, 6 him ; surely c vanity, a which Brlttsk. ruler, and the instant substitution of the scion of the same house, however young and untried ; Avho very likely has to be rescued by the ]:)eople from incarceration for that purpose. We need not therefore suppose an allusion to Joseph (Gen. xli, 14, 39), which is not exactly in point (for Pharaoh was not actually superseded); nor to Jei'oboam (1 Kings xii, 20), which is even more clearly out of the case (for Solomon was then dead, and it was the young Rehoboam who was thus displaced); much loss to Solomon's accession after David, which has little resemblance, because also in + his "+ kingdom he ^^ + was + born ^" poor.^" II Additional circumstances, enhancing the outstri^jping of the one by the other, are here brought to notice by the double antithesis, that the former king was already established upon the throne while the later one was yet a child and without resources. Nevertheless the Providential law of equalization prevails, and the wheel of fortune reverses matters in the highest sphei-e of human life. 15. The writer now advances from this solitary though striking ex:amplc to the vmiver- sal lesson which it inculcates. I saw '■ ^"^ (to-wit) '■ ^' complete [all] the + alive +ones, || The same thing is true of the whole human race; they are ecjiially liable to unexpected re- versal, albeit not so marked and sudden, the + ones + walking + about"' under the + sun ; II How^ever freely and unconcernedly they now pass along upon the stage of action, among [equally with] ''"' the+born-oue the + second, who may + have + stood'* under [instead of] +,him.'' || The principle of supersedure is just as true in this general siu-vey as in that special instance; but it is exhibited in a different form, as shown in the next verse. 16. There is nothing + of an + end''" to + complete [M] the + conjunction [peo- l)le], to + all which has^" + been-extant to + the + face + of > ■" + them'" ; || First, the application is made to prior generations; they but illustrate the spectacle of a continued suc- cession, who have witnessed and experienced like things in their day, and then given place to others in tlieir turn, also the 4- after + ones not will -t- be-glad in -I- him.''- 1| Secondly, the same truth, in the ])articular aspect (popularity) here regarded, holds good of succeed- ing generations ; they too will (pass off the mundane stage, and) care very little (even if they chance to hear) about the ups and downs of past dynasties, notable as these were in their day. Because also yon is a -i- breath '- '' and-l-a-f-feed-t-of+wind.'- '' || The text, introduced by an emphatic i)article of illative force, closes another principal paragraph of the discussion. ^^ The pronoun here refers to the old king. ^^ The pronoun here refers to the nciv king. ^° Praeter (not participle) Niphal of ydlad. ^^ Active participle of rnwsh, used as an ad- jective. ^■' Hithpael used (as very often) frequentatively. '^^ Future (like the Latin subjunctive) with a rel- ative, when the fact, having already been stated, is only leferred to as a qualifying circum- stance. ^' qetx, the abrupt and absolute termination ; from qdlsaifs, to clip off. •*** Singular verb because the antecedent (" peo- ple ") is regarded as a collective noun, as if an in- dividual, a living stream of persons. •*' The pronoun refers to both the old and the new king, or rather to the contemporaries of both. ■*'- The pronoun may refer to either the old or the new king, or rather to any contemporary of either. V, 1 ECCLESIASTES. 77 CHAPTER V. 1 Vatiities in " divine service, S in murmuriiuj agniyist oppression, 9 and in ^ riches. 18 Joy in riches is Vie gift 0/ God. 1' Keep thy foot when tliou goest to the _^_ pj, house of God; for to draw nigh to hear is better than to give the sacritiee of fools : for they 22 know not tliat they do evil. Be not rash with thy mouth, and let not " tliy heart be hasty to utter 3 any thing before God ; for God is in heaven, and thou upon earth : therefore let thy words be few. 3 For a dream cometli with ii multitude of •> busi- ness ; and a fool's voice with a multitude of words. A. "V. Keep thy foot when thou goest to the house of God, and lie more ready to hear, *than to give tlie sacrifice of fools : for they consider not that they do evil. 2 Be not rasli with thy mouth, and let not thine [^thy] heart be hasty to utter '=any tthing before God : tor God is in lieaven, and thou upon earth : there- fore let thy words be Jfew. 3 For a dream cometh through the multitude of ''business; and a fool's voice «is known by multi- tude of words. * 1 Sam. XV, 28. Ps. 1, 8. t Prov. X, 19. Matt, vi, 7. Prov. XV, 8 ; xxi, 27. + Or, word. a Divine b Riches ''auy d business, eis 1 [Ch. Iv, 17 in Heb.] [2 Ch. v, 1 in Heb.] 3 Or, a xcord 4 Or, travail British. V, 1 [Ileb. IV, 17]. Something more practical follows for a while, as a relief from the rather abstruse argumentation preceding. Keep -f thou thy -I- feet" as + which [when]^'* thou -t- mayest -t- walk toward the-i-built-thinir [hGuse|-Hof (the) + God,''' "'■ il A somewhat atlagial form is adoi)ted iu these homiletical pieces of advice, which beo-in with the highest relations of human beings in general, namely, towards the divine Being, who has been referred to so often in the foregoing discussion as the sovereign disposer of destiny. The liturgical Avorship in the Temple is presumed to be the habitual resort of the devout reader; and the writer proceeds to suggest the proper spirit in which tlie devotee should attend the Sanctuary. The behavior shoidd be as carefully regulated, as the step guarded from any indecorous or unsafe movement in so sacred a place. Reverence, sobriety, sincer- ity are to be evinced in every act, word and look. Comp. E.xod. iii, 5; Isa. i, 12. and-l- be -I- thou -I- near to + hearing-"" from [rather than] ''-3" -i- to -f- giving-"'^ by the-l-pre- sumptuous [silly] + ones slaughter [sacriiicej ; 1| A docile silence is far more acceptable to the Almighty occupant of the house than ostentatious offerings from frivolous votaries (1 Sara. XV, 23). because there + is nothing" [arenone]-i-of-l-tliem knowing- to -f- do'' bad. tl Such persons do not seem to be aware that they are really insulting God by their heartless service (Isa. i, 11; .xxix, 13; Ixvi, 3). 2 [Heb.V, 1]. Nay' shouldest-i- thou + make-|- in -f trepidation [hurry)- ascent- wise [upon p thy -t- mouth, \\ Be not eager to have your say, like tiie egotist and the livpocrite, who are forward and loud in their professions, and + thy + heart, nay' should + if' '" -f- speedto-i-cause+to-i-issuea+speechLwordJto-i-the+face + of''-"(the)4 God;''-""!! Deliberateness of conduct should spring from calmness of sentiment (Matt, xii, 3.")). because (the) -f- God"' '' is in-l-the + sky, and'- "-l-thou art ascent-wise [upon]' the-l- earth; |i The great disparity in nature and position should teach the creature that respectfulness which the presence of a superior naturally inspires. Comp. Isa. Iv, 9. ascent-wise [upon] so [there- fore] let + be-extant * thy + speeches [words] little [few]. | Volubility of subjects is offensive to majesty ; it is moreover unnecessary iu addressing God (Matt, vi, 7, 8). 3 [2]. The moral character of loquacity is now recurred to, as a reason for abstinence from such a fault. Because has-l-g-one [come] the'''° + dream in -I- 1 lie -!- abun- dance -I- of humiliation'' "'; I The physiological cause of dreaming is here correctly stated, namely, a, disturbed or unquiet state of the brain and nerves from previous occupa- tion or overstrain. Except in rare instances, dreams are therefore significant of nothing further than tlie disordereil imagination, and -t- the + voice -I- of a -F silly man is with-|- abundance -I- of speeches [words], || Talkativeness is equally indicative of shallowness. Comp. Prov. xxix, 11. "■•* The margin reads f oof, an unnecessary refine- ment. '*■' A peculiar conipouiul, found however iu early books. *' The object of the verb evidently is the voice of God (implied in the connection) as expressed in the religious services. ^•^ The subject of the infin. is the plur. noun fol- lowing, and its object the sing, noun next following. The construction is very similar to that in iv, ; but it is difficult to express it exactly iu English. ' '*'' That is, how they are doin^. ' 'a/, a qualified negative (like the Greek ///)), al- ways used with the future (/. c, subjunctive) in a deprecatory sense = "mayest thou not," "thou shouldest not." We have varied the distinctive translation as little as possible from the kindred W, the simple negative (Greek o'v). '^ hahal, prop, to have the heart /laljiitate through running (out of breath) and especially from a sud- den alarm. ■' Elliptically for "to take words in." •* The apocopated future constantly used for the imperative. ECCLESIASTES. V, 4 _^_ "SJ"^ 4 *When thou vowest a vow unto God, — ' deter not to pay " it ; for ^ fie hath no pleas- ure in « fools : +pay that whieli thou hast vowed. 5 Better is "^ it that thou shouldest not vow, than that thou shouldesl vow and not pay. Suffer not tliy mouth to cause thy flesh to «sin ; neither say thou before the angel, that it was an error: wlierefore should God be angrry at thy voice, and destroy the work of thine [thy] hands? 4 When thou vowest a vow unto God, de- ^^ J^_ fer not to pay it; for he hath no pleas- — * - 5 ure in fools : pay that which thou vowest. Better iii it that thou shouldest not vow, than that 6 thou shoulde.st vow and not pay. Sutler not thy mouth to cause thy tlesh to sin ; neither say thou before the 'ancrel, that it was an error: wherefore should God be an^ry at thy voice, and destroy the work of "tliy hands? • Deut. xxiii, 21. t Ps. Ixvi, 13, 14. 1 Or, messenger of God See Mai. ii, 7. 1611. ait: the- c fools; dit esin, •thine British. 4 [3]. A kindred topic of piety is now broached, namely, its e.xpression in self-sacrific- ino: acts, rather than in clicap words. Comp. Jas. ii, 17, 18. As-I- which [when]''-" thou + mayest' + vow a-l-vow" to' -{-God, nay' shouldest -F thou + he-after (dila- tory) to + make -fit -Hat-peace [satisfy it] ; | This, being a voluntary obligation, should be discharged as "a debt of honor," and therefore promptly and cheerfully. How many pious men are induced on the S2)ur of the moment to make subscriptions or engagements, which in cooler moments they regret and neglect ! Even the Old Testament reprehends such dishonesty (Psa. xv, 4), and the New Testament has no milder name for it (Col. iii, 9). because tiiere-l-is nothing- -I- of pleasure in -t- the*-!- presumptuous [silly] -f ones: II The reference evidently is mainly to God as disapproving these insincere promises and the consequent inconsistency; but it likewise implies the dissatisfaction of all good men. Such piety has little to commend it. (to-wit)'- ^' that which thou -t-mayest-H hare-l- vowed make -1- tliou -l- at-peace [satisfy], || The command is now peremptory as a duty, a solemn duN ; the obligation is a sacred debt. 5 [4!. Good is it which [thatl not thou -i- shouldest + vow from [rather than]"-'" -I- which I that 1+ thou -1- shouldest -H vow and + not thou + shouldest -i- make -fit -l-at-peace [satisfy itj. || There is no sin in not promising a voluntary thing, but to fail to perform it is a crime (Acts v, 4). 6 [5]. Nay' shouldest 4- thou -i- give''"" (to-wit)'''" thy -f mouth to + make-H sin (to-wit)'''" thy -f fresh-part jriesh] : '''•'" || The lips ought not be employed to involve the whole person in guilt, as they often do (Jas. iii, 2-0). This shows how unreasonable and dangerous is such an abuse of the noble faculty of speech. The remainder of the verse points out the enormity of the offence, and -H nay' shouldest + thou + say to4-tlie + face 4- of '' '""^ the -I- minister'^ || The idea of a special recording angel, who acts as a me- dium between God and man, is ])erha2is here more distinctly brought out than anywhere else in Scripture; yet it is not presented as a literal fact, but rather as a figurative advance upon the common notion of such agencies in human affairs, especially of the saints (compare in particular the cases of Abraham, Gen. xviii ; Manoah, Judg. x, iii ; David, 2 Sam. xxiv, 16, 17; Elijah, 1 Kings xix, 5-7; etc.); and it is occasionally intimated in no obscure terms (Psa. civ, 4 [comp. Heb. i, 7, 14]; xxxiv, 7; comi). ]\[att. iv, 6; xviii, 10). The colloquy of the delinquent with his conscience is here beautifully dramatized in this august manner, and made to be the echo in advance of the judgment which the writer eventually announces as inevitable (xii, 14). because [that] an -f error'" she [it] was: || The excuse of a mistake or oversight or misconcejition is unavailable ; nay, the plea is an insult rather than an apol- ogy: for the vow should not have been made so carelessly or thoughtlessly, for -1- what [why] should -t- fret" (the)-f God''-'" ascent-wise [upon] thy -l- voice, || The Al- mighty Avill justly be incensed at the affront t(j him ]>ersonally, as well as dissatisfied with the weak and false plea, and twist'" (to-wit)'-"' the + deed -f of thy -I- hands ? || The result will be divine punishment, probal)ly providential and in the form of ruin to the offender's temporal affairs and efforts. Honesty is the best policy towards God as well as towards man. * Future (subjunctive) of the indefinite = wheti- pver. *> Repetition of intensity = muithimi whatever. '' The pointing of the prefix and the guttural fol- lowing contracted together. " Article of explieitness = such, namely, as do so. * maVdk, like the Greek ayyeUoQ, means a mes- senger sent on an errand or task. It here evidently alludes to God's universal and minute oversight of liis moral realm, through the ministration of super- human intelligences, who are conceived as report- ing what takes place, and calling culprits to account. Such views are common in Job, the Pentateuch and the earliest history of the Bible, and therefore furnish no evidence of later date, since they are not tinged with the peculiar (political) angelology of the post-exilian writings. '0 sh''ffdffuh, prop, unintentional wandering, closely akin to the root shcu/dh, to " stray," prop, through inadvertence. " h, prop, to crack off or fly into pieces, usually (Hg.) in rage ; akin to qdtsah, to " chip," especially into form ; qdtsah, to f(hjc off abruptly (comp. note ' ^J ^'') ; qdlsa', to "scrape" off; and (jdtsar, to " reap " the harvest ; in all of which the common thought is abscission. '- chdhid (in Piel or intensive, to wrench out of existence), akin to chnml, to " writhe," especially in throes of (maternal) pain. V, 7 ECCLESIASTES. 79 A.. "V. "^ ^'^^ ii^ the multitude of dreams and — many " words the?'e we also ^divers vanities : but fear thou God. S Tllf tliou seest the oppression of the poor, and violent perverting of "^judgment and justice in a province, marvel not *at the matter : for <' he that is jiiglier than tlie « highest regardeth ; and there be liigliei' tlian they. 9 11 Moreover the profit of the earth is for all : tlie king himself is served by the field. ' Heb. at the leill, or, purpose. 1611. owords, ftdivers cjudgnieut, dhethatis « high- est, regardeth, and 7 'For ''in the multitude of dreams "there J^^ JJ, are vanities, and in many words : but fear — ' ' thou God. 8 If thou seest the oppression of tlie poor, and the violent taking away of 'judgment and justice in 2 a province, marvel not at the matter : tor one liigher than the liigh regardeth; and there ''are 9 hiyrhor than they. 3 Moreover tlie profit of the eartii is for all : the king himself is served by the field. I Or, For tlwre are vaiu'tiex. and in many tvords' 20r, the state 3 ur. But the profit of a land every way is a king that maketh himself servant to the field or, is a king over the eul- tirated field ^thjis it rometh to pfts^ and n);uiv words : ■■ jiid^; th,' niultitiuU ,,f rlri'iiiiis through band vanities British. i-ment eoplo. '^''' fbuwWh, from bo', to "go;" i.e., produce; prop, of the field ; iience generally, revenue. *'•' r^'ii/th, fern, noun from rd^i/i, to " see ; " for which the margin prefers r^'dwth, an equivalent form of the same origin. "" Infin. construct, of ydsMn, used as a noun. ■^* I'- attribute (as a dative) = of. '^^ Act. part. fem. of choldh, a cognate of rhuirl or cMijl, to " writhe," espec. with pain. ^*' l^- (as a dativus cmnmodi) = hi/; comp. note '-''. ^' The sing, used distributively for the plur. ; comp. note "■''■'=. ^^ An intensive demonstrative = tlint very. "*^ The pronoun here probably still refers to the father as having nothing to ho(|ncvath to his heir; and this brings the passage into close harmony with the parallel plnase in the following verse, the subject of which tlnougliout is doidjtless the father likewise. V^, 15 ECCLESIASTES. 81 ._^_ "y^ 15*Ashecamef'orthof[fromJ Ills mother's — '• '- womb, Halved shall Jie return to go as he came, and sliall take nothing ot his labour, which he may carry away in his hand. 16 And this also is a sore evil, "-that m all points as he came, so shall lie go : and fwhiit protit * hath he that huth laboured for the wind ? 17 All his days also lie eatetli in darkness, antl che kafh niueh rf sorrow and wrath with his sickness. 18 l^Behold that which I have se^n : fX^H ^« good and comely /o/' 3 one to eat and to drink, and to enjoy tlio good of all his labour that he takith under the '•sun ||all the days of his life, which God giveth him : for it » is his portion. * Jobi, 21 : Ps. xlix, 17 ; 1 Tim. vi, 7. +ch. i,3. ill, 12. 8 Heb. there is a good which is comely, &c. number of the days. 1611. a that bhath c he hath d sorrow, /§itis gone ft sun, lis e JBehold that 15 there is nothing in liis hand. As he _A.. R. came fortli of his motiier's womb, naked shall he t;o again as he came, and shall take noth- ing for his labour, which he may carry away in IG his hand. And this also is a grievous evil, that ill all points as he came, so shall he go : and what pi'otit hath he that he laboureth for the wind? 17 "All his days also he eateth in darkness, and he is sore ve.xcd and hath sickness and wrath. 18 Behold, 1 that which I have seen to be good and to be comely is for one to eat and to drink, and to enjoy good in .all his labour, wherein he laboureth under the sun, ^all the days of his life which God hath given him : for this is his portion. 1 Or. that which I have seen .- it in good and comely for one <£•<;. 2 Heb. the number of the days. • The Sept. has. All his days are in darkness atid British. mourning, and much vexation and sickness and wrath. worst consequences fall upon the miser's innocent children. Reared in the lap of luxury, and accustomed to depend upon their father's ample means for present and future support, they are beggared indeed when he becomes bankrupt. If, on the contrary, they inherit his estate, their ruin is scarcely less certain or deplorable; for they probably soon exhaust it by profligacy or incapacity, and so it eventually comes to the same issue. Again it proves a calamity, whether kejit or spent. 15 [14J. As + tiiat + which'''" he + issued from + the -(-belly + of his + mother, 1| The earth (grave) is here figuratively compai-ed to his mother (Job i, 21), as being the common origin of mortals (ch. iii, 20). smooth [naked] he -h will 4- return ''■ ' to-l- walk as-f that -(-which''' " -f-he went [came] ; [| The ruined man is as penniless as when born — a most striking image of total helplessness, and -I- whatever ^'' not will -f he -|- lift in + respect -(- to ''' " -l- his + toil, which -(- he -(- may + cause -(- to -t- walk in + his -t- hand. | This is spoken with regard to his disappointment of retaining the wealth which he had acquired, and broadly hints at the failure of such a hope in any case at death. Once more, therefore, his life is a delusion at last, whether he retains or expends or loses his property. 16 [15[. And -(-also this is a badness'^--' sick,-' that in -i- complete [every] con- junctiveness -(-(of)'" which -h he -I- went [came[, fixedly [so] he -(- will -I- walk ; |[ This intense fact is dwelt uixni by the writer, as usual, because it is the consummation not of this misfortune only, Ijut of every human life, and + what exceedence '' " is there tO -1- him that -1- he -(-Hiay + have -1- toiled for 4- the -I- wind? "Mi His labor is in any case thrown away, so far as his own permanent possession or enjoyment of it is concerned. Comp. ii, 18-21. 17 [16]. Also complete [all] his + days ''' "- in -1- the + dark he + will -I- eat, [j His enjoyment of life is ever clouded with apprehension and anxiety, in his eagerness to ac- quire and retain wealth, so that he has no leisure or relisli for getting the comfort out of it. and'"' -I- he 4- nill + vex ' ' ' " + himself abundantly ; '• '" [| Positive w orry and many annoy- ances will be experienced by him in the cares of business and property, in addition to his negative discomforts. andV sickness -(- is 4- his" and 4- fretting-. || This seems to refer to his last illness as being tilled with repining and peevishness, unalleviated by the ameni- ties of more kindly disposed men. Niggardliness sours the temper, alienates friends, and prepares a miserable death-bed. 18 [17]. In opposition to this mistaken policy of life, the author now propounds the true philosophy of earthly gi-atificatiou, as far removed fi'om Epicureanism as it is from asceticism. Lo! this is that which I -F- have 4- seen, even I : '• "" [| He calls special atten- tion to his remark by the introductoi-y interjection, and then states his solution as a conclu- sion from his own observation, good is that which is fair ; ^° [[ His maxim is that the titile and the dulce are here substantially one; it is proper (/. e., both right and expedient) to pursue (in the matter under discussion) what is natiually agreeable; in other words duty and happiness coincide with our human instincts, which lead us in the diix'ction particularly pointed out in the remainder of the verse, namely, to 4- eat and 4- to 4- drink and 4- to 4- ^■^ m^hhirmdh., used as an exclusive particle = s^nmc- [or mo-] thiiig at all. ■''' 'nnwidh, meaning a close connection, used (gen- erally with a preposition, but here alone, in the "construct") as an adverb, denoting juxtaposition or (figuratively) resemblance. '"' .V parallel phrase with eafinr/ the wind, note '» ^'. ^^' vav " conversive " with the pra'ter, co-ordiuate with the future preceding. ^^ A peculiar instance of the possessive suffix used for a dative; still more literally, "(tliere is) his sickness." This does not require the repetition of the suffi.x with the following noun, because they are really the subject, and it is virtually the predicate. ■■''* Comp. the Greek name for virtue. To Kn^.oKd- ya-96v, "the good-and-beautiful." The other con- structions (see marginal references) are nearly tan- tamount. 82 ECCLESIASTES. V, 19 _^^ "y, 19 Every man also to wlioin God liath — given riches and wealth, and hath given him power to eat thereof, and to take liis portion, and to rejoice in his labour ; this is the gift of God. 20 " *For he shall not much remember the days of his *life; because God answereth him in the joy of his heart. 19 Every man also to wliom God hath given J^^ J^_ riclies and wealth, and hath given him — ' - power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 For lie shall not much remember the days of his life ; because God answereth him in the joy of his lieart. * Or, Though he give not much, yet he reniembereth, &c. 1611. oFor 6 life: British. see""* goodness ''' "' in + complete [all] his^^+toil •which + he + may + toil + in under the+ sun, || This is the tirst or subjective part of the advice or doctrine ou the subject of terrene activitj' and its products, and it is the same as before announced (ii, 24 ; iii, 13, 22), and constantly reiterated throughout the essay; to-wit, the common-sense course of enjoying what one has, without lioarding it to be a bane to one's self and to all his. This alone would be mere worldliness, and yet not in itself sinful or beastly, the + number-l- of the + days + of his + life-time "■ '" which has-l-given to-fhim (the)-f-God,"' "'"' because it is his-t-lot.'''^'* || Here is the second or objective point of the truth, and it has a two-fold aspect ; tirst, of prudence (not to commit excess, in view of the future, even in this world; and especially of the brevity of life at best), and secondly, of jnety, out of regard to God (who, in giving us these bounties, manifestly intends that we should use thera, yet for our highest benefit and his glory). This latter is equally borne in mind by the writer in every part of his treatise, especially when summing up his arguments. 19 [18]. Accordingly he repeats both parts of this essential proposition in a varied and more explicit form. Also^ " all (the) -I- mankind '- " "whom has 4- given (to 4- him)"- "* (the) 4- God"' ^^ wealth and -l- funds, ^' |1 The introductory particle indicates that some additional feature of the proposition is to be adduced, and this is the proviso named in the following clause, and -|- has + made -f him + rule [empowered him] to + eat from *^ + it, II That is, sup])()siug he has abundant riches and at the same time a keen ajapetite and good digestion, without which tlrey are rather a tautalization than a comfort (vi, 2). and 4- to -I- lift (to-wit)"'^' his 4- lot,"' ^^ || That is, to partake of physical pleasure in its full extent consistent with ordinary health and other tisual limitations; for he must not expect happiness if he exceeds these limits. and 4- to 4- be 4- glad in 4- his 4- toil ; || He has the privilege and should therefore make it his aim to enjoy labor itself, although fa- tiguing, as being far happier than idleness, and as productive of substantial results. He who has no interest in his task will not succeed in it. yon, the 4- gift -f- of God she [it] is. || The whole is of divine ap])oiutment and sanction, both the labor and the enjoyment. Not only is man constitutionally lifted and inclined to it, but nature is adapted to educe and re- ward his exertions. Thrift and cheerfulness are not merely consistent with gentiine piety, but even indicative of it. A lazy man is not only tmhappy but wicked, as the Old Testa- ment declares (Prov. xv, 19), and the New reaffirms (Matt, xxv, 26; 2 Thess. iii, 10, 12; 1 Tim. iv, 8; vi, (i). 20 [19]. Because not abundantly'-" will 4- he 4- remember (to-wit)'" the 4- days 4- of his4-lifetime; "' '- || This is added as a further thought to reconcile man wdth his lot from the subjective or selfish point of view, namely, that the retrospect of life will, in case it is spent as above directed, not be an unhapjiy one. Probation is a short period at best, and of little account for itself, or in comparison with tlie eternity beyond; yet upon its due improvement the most momentous interests depend — indeed that entire eternity itself, for weal or woe. But its ix4ty joys or sorrows will not hereafter be of much concern to its subject, especially if he have not now given them undue influence over his conduct and discipline, because (the) 4- God "•'"'' is heeding [answering] him with 4- respect4-to"'''^4-fhe4-gladness4-of his4- heart. This is in explanation of the objective or moral purpo.se of life (last clause of verses preceding), and seems to mean the divine re- sponse or ratification of his enjoyment of the gifts of ])rovidence as in accordance with the will of the Creator and Ruler. In this regard also the cheerful and thankful recipient of them will not find ultimate cause of rejrret. '^ That is, mail's or one^s. up ; not necessarily " a word of the later Hebrew," ''"Thelogical(andgrammutical)connectionmay be for it occurs in Joshua (xxii, 8). On the synonym made clearer by supplying from the preceding verse | preceding see note ''*'^. some such words as, "This holds good respecting." j '*'' The reduplicated form of the partitive prepo- ^' -n^ku^iym^ from nuhai; (used as a root only sition, arising from the inseparable prefixed to the in Chaldee, in the sense of mnldiiir/), to treasure full form, lit. from part of. VI, 1 ECCLESIASTES. 83 CHAPTER VI. 1 The vanity of riches without use. 3 Of children, 6 and old age ivithoul riches. 9 The vanity of sight and toan- dering desires. 11 The conclusion of vanities. _^^ "^T". Tliere is an evil wliich 1 liave seen under — ' ' tlie ^sun, and it is common among [great upon] men: 2 A man to whom God hath given riches, ^ \vealth, and honour, so tliat he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it : = this is van- ity, and it is an evil disease. 3 llf a man beget an [a] hundred children and live many years, so that the days of his years be [are] (^many, and his soul be not filled with good, and also ^that he have no /burial ; 1 say, that an un- thnely birth is better than he. 1 There is an evil which I have seen under ^^ J^_ 2 the sun, and it is heavy upon men : a man to whom God giveth riches, wealth, and honour, so that lie laeketh nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, 3 and it is an evil disease. If a man beget " a hun- dred children, and live many years, so that the days of his years be many, but his soul be not filled with good, and moreover he have no burial; 1 say, that an untimely birth is better than he : 1611. aSun Swealthand eThis dmany: ethat /burial, »an British. VI, 1. The writer still continues the topic of rightly ap^jropriating the ordinarj' com- forts of the present stage of existence, but he takes up more particularly the obstacles and mishaps often experienced in doing so, a point which he had already suggested (v, 19 [18]). There exists''^^ a-l-badness ''' ■' ■which I+have + seen under the-hsun, |[ A diffi- culty sometimes occurs in piu'suing the contented course above prescribed, and abun- dant [great] she [it] is ascent-wise [upon] (the) + man : '- " |i This fact very much aggravates the dissatisfaction experienced by mortals with their earthly possessions and relations. 2. there is a + person'' "'' -which [whom] may + have + given + (to 4- him)"' ^^ (the)-i- God"'"'' wealth and + funds'-^' and + heaviness [glory],' || Not only ample jjccuni- ary means of enjoyment. Ijut also an honorable position in society; thus covering two of the three great ambitions of life, and + there -t- is + nothing" + of ^ him [he is not at all] lacking- to -l- his -l- self ''"° from + complete [all] which he -I- may -f desire ; || That is, in these two respects: for they are all the outward requirements of happiness, so far as he is individually (in his self-hood) concerned, and -I- not may -I- make + him 4- rule [empower him] (the) -I- God"'"' to + eat from-l-it, || The reverse of chap, v, 19 [18], including not only ])hysical and moral inability (v, 12 [11], 17 [16]), but especially death, which, perhaps prematurely, and in any case finally and absolutely, deprives him of the faculty as well as the opportunity, because -f if [on the contrary] a discerned [foreign]^ -I- person''"" will 4- eat -l- it : || Whatever he leaves, from a failure to use from any cause, his Ijeir, here represented in the most alien light for the sake of effect, Avill possess and probably enjoy. Here the same tantalizing element is introduced as in ii, 19-21 ; iv, 8. yon. a-f- breath''^ and-l-a sickness bad he [it] is. || Tliis last is a ])arallel phrase to that in v, 16 [15], and denotes the extreme because irremediable disappointment of the case, which is enhanced by the reasonable jjresnmptiou and anticijiation of gratification arising from the api)arent presence of its means and desert. 3, The writer proceeds to show^ that otiier external marks of earthly good fortune equally signal often prove quite as fallacious and abortive in the end. If a + person'' '" should + cause + to 4- bear [beget] a 4- hundred children, || Offspring are proverbially regarded as a blessing in the East (Psa. cxxvii, ;i; cxxviii, 3), and here their number is stated at its supposed maximum. The special point of this illustration lies in its contrast with the previous case of the childless possessor of apparent prosperity; inasmuch as even a large family will not necessarily or essentially mend the matter, and 4- duplications [years]' abundant he 4- should live, |i Longevity is another great blessing, but not even this (another contrast with the implied premature death of the previous case) can en- sure eventual happiness; for after all the man must at last die, and ])erhaps his old age only renders him more jiitiable (Psa. xc. 10). and 4- it 4- should 4- be 4- an 4- abundant 4- thin;; which 4- should + be the 4- days 4- ofhis-F duplications [years) ; ^ || This repetition pro- longs the period as if by enumerating the very days of the entire life (com]). Gen. xlvii, 9). and''' "4- his 4- self,"' "' not it" "'-f should 4- be 4- sated'' ^' apart [from] (the)'-" 4-g'Oodness,'''^' || If he nevertheless is subject to the internal incaj)acity alluded to in ' kdboivd, used exclusively in this sense, a singu- larly emblematical intimation. - nokrii/, constantly used in this sense, from the observation which an alien attracts. ^ shdndh, from the root of the same form, meaning to make two or double, /. e., rejieat or change ; referring to the annual revolution of the seasons. 84 ECCLESIASTES. VI, 4 _^, "y, 4 For he coineth in with vanity, and de- partetli in (hirkness, and his name shall be covered witli darkness. 5 Moreover lie hath not seen the "sun, nor known any thing : this ''hath more rest than the other. O^'^Yea, though lie live a thousand years twice ^told, yet hath he seen no good : do not all go to one place i 4 for it Cometh in vanity, and departctli in J^. R,^ darkness, and the name thereof is cov- 5 ered with darkness ; moreover it hath not seen the sun 'nor known it ; -tliis liatii rest rather than 6 the other: yea, though he live a thousand yeai-s twice told, and yet enjoy no good: do not all go 1 Or, neither had any knowledge 2 Or, it is better with this than with the other 1611. aSun bhath c Yea though rftold British. the foregoing verse, and + also a+burying-' not there + has + been' to + him:'''" || Here the preliminary particle ("also "') introduces another element as prediciited in this in- stance, whicli is necessary as indicating its peculiar nature in distinction from the preced- ing one; and upon this therefore the whole force of the illustration turns. Death, which comes even here at last, is the detwuement of destiny and the revealer of the true character; for flattery and self-deception are then objectless and discarded, and the history of the in- dividual is complete. Yet public opinion, which may be lestraiued by motives of interest, or speak suh road through fear, while the wealthy and titled still live, is sure to show itself in criticising or at least ignoring the unworthy when dead. The benevolent and the virtu- ous are followed to the grave by a numerous train of spontaneous mourners, eacli of whom feels that lie has lost a ]iersonal friend ; and the memory of such is cherished with a fond- ness and a reverence which mere riches and honors cannot inspire. The relatives them- selves will be eager to bury the despised testator out of sight, in order that they may enjoy his property; but their grief will be short and manifestly hollow. I -|- said, " Good from [more than] ■'> '" -|-hini is the-l-fall [abortion]." " || The still-born infant is pronounced luore fortunate than such a failure of the highest ends of life, because it is not so great a disap- pointment of privilege and expectation. The le.ss of two evils is regarded as a comparative boon. 4. A justification of this paradoxical dictum is added, showing in what respects it is true. Because in + (the) '■ "'' -I- breath '■ " he' + -went [came], || The external or object- ive side of the case is fir.st considered, and this in historical order. The birth was but a heritage of woe, an omen of disaster, a prophecy of ill-success, as every mortaTs is. and-1- in -F the -f dark * he -t- must ^ -l- walk [go|,|| His death is even more miserable, as it closes all opportunity of success, and + with'" -I- the + dark his -I- very + name'- "^ will'' 4- be 4- totally -I- covered ; II Execration pursues him into the other world, so that men hasten to forget and ignore him ; as implied in the lack of attendance at his obsequies (ver. 3). Men may live wretched, but they hope to die happy, and to have a posthumous fame. 5. This hapless condition is still farther pursued, but in a somewhat different aspect, as the introductory particle implies, also sun not has -H he -I- seen, || The actual period of his life is now passed in review, and is found to be veiled with the same gloom that marked his demise ; not a ray of happiness or hope has illuminated it ; for during his " many years" his spirit has "not been filled with good" (ver. 3). and -f not has -f he 4- known"'* it: " || He has not experienced true cheerfulness or happiness in all his con- scious and purposed career, there is rest to -f- yon [this] from [rather than] ''- ^"-l- yon [that].'^ II The re^DOse which the grave is usually supposed to yield the unfortunate, is denied the detested man, who is only mentioned (if at all) with infamy. Comp. Job iii, 11-17. 6. And 4- although " he 4- has 4- lived ' * a 4- thousand duplications [yeans] » * q^buwrdh, fern, (abstr.) pass, participle, properly denoting interment^ but here evidently meaning an honorable one, or a ceremonious funeral indicative of respect paid to the memory of the deceased. ^ The sepulture is here put in the past or non- supposititious tense as a thing already over; al- though, it is still one of the conditions of the case now hypothesized. " nvjtlicl., so named as dropping lifeless at l)iith, whether by immaturity or accident. ^ That the man, and not the foetus, is meant as the subject here, is clear to us not only because the pronoun representing him is the nearest pre- ceding, but especially because it would have been useless as well as inept to predicate what follows of the latter. Tiic object is not to minify the mis- carriage, but the mistaken life. •* A common symbol of misfortune and oblivion. ' The future of contemplation. '^ The exact phrase is repeated, but the English id- iom recpuresa different rendering of the preposition. " The same ol)ject (the .s/o/) is evidently to be supplied from the preceding clause, and in the same sense of joi/. '- The usual correlative mode (see '''.•"') of ex- pressing tfii' one . . . the other in Heb., in which the nearer (or that last spoken of) is not necessarily placed first in order. The reference to each re- spectively is determined by the parallel phrase at the close of ver. 3. '^ 'illuw,a. compound apparently of Hin (" if ") and luvi or luw^ (" though ") ; said to " belong to the later Hebrew," because it happens to lie found only here and in Estli. vii, 4 ; but it is legitimately formed from regular words of common use, and is therefore no just criterion of date. '■* Prieter of positive assertion (for the life is a fact) even in a conditional clause; comp. note '■^'. VI, 7 ECCLESIASTES. 85 J^ "y^ 7 All tiie labour of man is for his mouth, -' '- and yut the *appetite is not tilled. 8 For what " liath the wise more than the fool? what «hath the poor, *tliat knowctli to walk before the living? 9 lIBetter is the sight of the «eyes tthan the wan- derinsof the desire: this -*.-.■ also vanity anil vexation of spirit. 7 to one place ? All the labour of man is J^ J^_ for liis mouth, and yet the appetite is not — ' - 8 filled. For what advantage hath the wise more than the fool ? ' or what hath tlie poor man, tliat 9 knoweth to walk before the living? Better is the sight of the eyes than the wandering of the desire : this also is vainty and a striving after wind. * Heb. soul. t Heb. than the walking of the soul. I Or, or the poor man that hath understanding, in walking before the living 1611. ahath bthat ceyes. BrItlBh. two' ^ + strokes [times], |i The lonoevity of ver. 3 is here made definite but exaggerated by hyijerbole. (and'" + >et + goodness '^' -' not he+has + seen,) ''>■* || His extraordi- nary length of days is but a prolongation of his misery, jirocided he has not enjoyed them, as was stated above (ver. 3). whether + not toward rising'-poiiit [place] ^'^ one is the + complete [whole] -walking-? || Notwithstanding his unusual number of years, he must at last die like all the rest of the race. The universal destiny of earth is thus again the conclusion of the argument, and in tliis particular case it affords no compensation for a life-long scene of woe. 7. The pessimistic review or argument lias been pursued to its utmost climax, and it remains, under this branch of the treatise, only to draw a few inferences by way of conclu- sion. The first of these i-elates to the amount of enjoyment which mortals may nevertheless actually take as they go along. Complete [All] the + toil'' ' +of (the) -I- man'-" is for -l-his + mouth, || The writer goes back to his primal theme "toil" (i, 3), and this of the mass or laboring class. With them the struggle is for daily jbread. It is in fact equally so with every human being; for all must eat in order to live (Qomp. v, 9 [8]); but with some the result is less direct, and the necessity of working in order to eat is not so obviously im- perative, and -I- also [yet] the + self ''''° [animal desire], not can -f it*- "^-1- be + filled. || One day's food does not sufiice for the next. After additional labor the jn-ocess of eating must be repeated, and so on indefinitely. The stomach is never permanently satisfied, any more than tlie senses (i, 8) ; nor indeed is the human spirit (the nephesh) itself ever absolutely replete to contentment, as the writer's experience and observation foregoing had revealed. Still the everlasting round must be gone through, the routine must be kept up. Man is in the treadmill, and must move on or be carried on and overrun. There is no escaping his wants or his toil while life lasts. 8. The thought of the universality of this demand is now illustrated by a si)ecial exam- ple, as the introductory particle implies. Because what is Uiere exceeding to''"'-f the + wise -f- man apart [more than]"- ^" the -f presumptuous [silly] -i- man? Il That is, in this respect, namely, in poiut of subsistence. Both are ecjually under the same physical laws with regard to the means and process of life, as they are alike subject to death (ii, 15). It might have been supposed that superior intelligence and skill would enable its possessor to rise above so vulgar a want (ii, 13) ; but there is after all no essential difference (ii, 14). what" to'''"-i-the-hhumble-t-man knowing" to -l- walk in4-front'^'"-i-of" the-F living-l-men ? || Here the converse of the proposition is presented, namely, that the person in lowly circumstances is as well off in gaining a livelihood as any more gifted or favored individual, always supposing that he has suflicient intelligence for the ordinary avocations of society. This balances all classes fully in the particular named, i. c, the procuring of necessary food; and the general proposition is sustained that all may, and substantially do, live by their daily labor, "rather than by their wits, at least any extraordinary genius. The general level, intimated at the close of ver. 6, is seen to hold good in life, therefore, as well as in death. 9. Here we have the common-sense conclusion from these contrasted examples, and that in two clauses: first the benefits to be gained, and next the misery to be shunned. Good is the -I- sight + of (two) -heyes from [more than] ''• =''-|-tiie-l-walking-l-of '" self: ''• " Ii An aphorism, like " A l)ird in the hand is worth two in the bush," and which, applied to '^ Dual like the English " over again." ^^ This might be taken (strongly adversatively, as in ver. 2) tor the correlative marking the apod- osis of the preceding chuKse (so in the A. V., but not the R. T.), as an aggravation of the ill success, notwithstanding the seeming abruptness, in that case, of the ue.xt clause ; for otherwise (/. e., if the apodosis be at the latter point) the latter is quite illogical, as denoting that a eonnnon death is the re- sult of present enjoyment of life. We have sought to obviate both difficulties by the use of paren- theses, so that the intermediate clause does not interfere with the correlation of the first and the third. '■ Obviously wc must supply here "is tliere ex- ceeding " from tiie preceding clause, making the two correspond in construction. "* That is, provided lie understands how. '^ This can only mean, to conduct himself in ac- cordance with tlie iisttal maxims, namely, respecting the daily supplies of life, wliich is the theme of the conte.xt. -" Infin. constr. Kal of hulalc; a verb used with great latitude of application. 86 ECCLESIASTES. YI, 10 _^_ "y _ 10 That which hath been is named already, — and it is known that it is man : neither may he contend with him that lie is mightier than he. 11 ^ Seeing tliere be [are] many things tliat in- crease vanity, what is man the better ? 12 For who knoweth what is good for m;iu in this life, *all the days of his vain alife winch lie spend- eth as +a shadow ? for who can tell a man what shall be after him under the sun ? * Heb. the number of the days of the life of his vanitij. t Ps. cxliv, i. 10 'Whatsoever hath been, the name there- J^^ JJ,^ of was given long ago, and it is known — ' * "what 2 man is: neither can he contend with him 11 that is mightier than he. Seeing there '" are many 3 things that increase vanity, what is man the bet- 12 ter i For who knoweth what is good for man in his life, ■• all the days of his vain life which he spendeth as a .shadow ? for who can tell a man what shall be after him under the sun ? I Or, Whatsoever he be, his name was given him long ago, and it is known that he is man 2 Heb. Adam. See Gen. ii, 7. 3 Or, words •» Heb. the number of the days. 1 that it is 2 man : the subject under discussion, signifies that what one sees is more substantial than mere speculation or exjiectation. In other words, it is better to enjoy what we have, be it much or little, than to waste our time and thought in anticipations of what we may never get. This the practical man, however poor or luilearned, may do and habitually does, also yon"' is a + breath''^ and + a + feeding + of > "' wind.! The ever-recurring wail of disappointment, marking the close of some theme, whether principal or subordinate, in the writer's discussion. 10. Here accordingly begins the second proposition of the corollary (see on ver. 7), namely, the finite faculties and experience of every human being. "W^hat it is ■vvhich + has+been, already'" its + name has + been + called ; "^ i History has long since stamped a character upon every event, so that no new discovery or essential improvement in life is to be expected. This extends the preceding ol^servation into a universal truism for the whole race and for all time, and 4- It + is + kno^wn -which [that] -|- he [it] is man : || Its human traits are at once recognised, especially its limited capacity and prospects. The first breath of infancy is a cry that proclaims its heritage of frailty and pain. Comp. Job V, 7. and-l-not he + will + be + able to 4- plead [vie] conjointly-with [in comparison with] Him -which [who] -|- is -I- the + opponent [prevailer] ''• -'■' from [over] "' ^" +him. i None can co])e with the Almighty, who determines man's powers and situation and fate. It is useless therefore for any man to quarrel with his fortune. He must submit to what Providence allots, including his own imperfections and their results. This broad truth is next qualified or ratlier applied in several particulars, as was the jDreceding principle (vers. 7-9). 11. Because there + exist'' '^ speeches'' ■' abundantly/' "* making- + abundant a + breath,"''' || The more said, the worse ofi^ the man is; his complaints only increase his dissatisfaction, without mending his condition. Words will not extricate him; acquies- cence alone will secure him peace, -what exceeding" is'''" there to + (the) '>" -I- man- kind ? II As just intimated, the coniplainer gains nothing by venting his spleen, which moreover is again a reflection upon his Maker. Comp. v, 7 [6]. 12. Because -who is kncwing "what is good for-f (the)''" -f mankind in -f- his -flife,''' '" II This second "because" is another illustration of human impotence, namely, in point of knowledge ; and it is here applied first to the present. Man is not even stu-e what would be now best for him ; and therefore should cheerfully resign the choice to the omnis- cient Arbiter of his lot. in "' ^- + the + number + of the 4- days -1- of the -1- life ''''" + of his + breath?'''' || This repetitional phrase emphasizes the brevity of life's span as an additional reason why its inconveniences should be borne patiently. (and-f-he4--will-|-do-|-them as-l-the '"' ^'-f shade :) || He spends his days rapidly as a shadow passes over the earth; a striking emblem of evanescence. This is added likewise to intensify the pictiu-e of human mortality, m"' '"-I- "which [as much as| '"'•"- "who -will 4- make -|- to -I- front [tell] -■* to4- (the)''" 4-man what will 4- be after 4- him under the 4- sun? || Here the futtn-e is declared to be equally imcertain, and indeed it is even more inscrutable. On this latter ac- cotint the expression of ignorance is still more widely couched, imj^lying that not only the man himself knows not, but nobody else knows; except of course God, who will not dis- close. This consummation of nescience renders all effort and calculation largely abortive. Yet it should induce tis to seize on what we now possess as our only siu'e resource. Comj:). iii, 22. All this is said with explicit reference to the sublunary state, as the last jjhrase prudently intimates. The other and final stage Of being will be considered later. ^' The pronoun may refer to the general subject preceding (namely, the insatiablcncss of the ap- petite, ver. 7), or (what is nearly tantamount) the thought immediately preceding (namely, the vague longing of the mind). Comp. note ''> ^', ^^ Names among the Hebrews were given (which I nifies. is the import of the phrase here) in accordance with significant circumstances or presumed disposition and destiny of children. -■* iK'(fi patience. 11 c wisdom. 23 The difficulty of wisdom. J^^ "V". A *good name is better tliaa precious — '- <* ointment ; and the day of « death than the day of one's birth. ► r*rov. XV, 30 ; xxii, 1. 1611. a Mortification b Patience c Wisdom dolntment: X Mortifii e death, 1 A good name is better than precious J^ pj, ointment; and the day of death than the ■ — '- - VII, 1. The proverb-like air of the beginning of this chapter (vers. 1-6) marks it as a new departure, and its paradoxical style resembles that of the opening (iii, 1-8) of the en- tire section (iii-ix), of which it forms part of the last main subdivision (vii-ix). The calmer reasoning of the preceding paragraph (vi, 7-12) was, as usual with this treatise, a transi- tional preparation for the cool maxims of the present 2)ortion, which aims to reconcile man to his earthly lot. The passion of personal experience has sulisidcd, and even the agitation of observing the more violent forms of human suffering: and the writer is prepared to educe and inculcate the sober and definite principles which underlie and apply to similar issues. Tlie grand problem, however, is still kept in view; and this continues to give an argu- mentative rather than purely preceptive character to this portion of the composition. We thus jDerceive a regular gradation in the plan of the entire discussion. The writer now takes up, first in order (in this chapter), the more serious but inevitable troubles of life, with a view to alleviate their severity or at least to teach how best to prepare for them, en- dure them, and if possible guard against them. He first ])oints out the soj^hisms or mistakes prevalent concerning them. Most striking and important, of course, among all unfortunate incidents, indeed the great and final catastrophe, is death; and with this he accordingly be- gins. But in order not to introduce so melancholy a topic too abruptly, he prefaces it with a general proposition, to which no one can object as either doubtful or alarming. This is the perfection of art in the exordium of a diflicult disputation, where conviction and solu- tion are the eventual aim. Good Is a -h name from [more than] '< ="-|-oil g-ood; ' || The value of reputation had been suggested as a leading idea in the preceding chapter (espe- cially ver. 3, which we have seen to be the key to the whole passage), and this is now com- pared to one of the costly perfumes (usually compounded with oil so as to preserve their volatile essence) so common among Orientals as an antidote to the odor of perspiration. These not only diffuse their fragrance widely, but they also last beyond the festive or other occasion on which they were first a])plied, permanently scenting the garments and tjje apartment as well as the person ; and thus become a fit emblem of posthumous fame. It is this last thought that links the foregoing to the following paragraph. and4-tlie + day + of the [one's] "4- death from [more than] "> '"-i- the -f-"day + of his -f- being -f- born. || Here the real theme of this passage is broached, and it is in terms precisely the converse of the same antithesis with which the parallel in iii, 2 is couched. The superiority of the con- clusion of life over its beginning, as already intimated in iv, 2, 3; vi, 3, 5, consists not merely in the fact that the former is the exit from trouble, while the latter is the entrance to it ; but more especially because death closes the record of each individual, and there is no further contingency iu his case. Life is uncertain, and therefore insecure ; whereas death is final and decisive. The greatest misery of the present existence, to a philosophical mind at least, is its problematical character, which involves a continual sense of danger, an apprehension of disaster or loss or disappointment; Avhereas at death all this is over, and the destiny is fixed forever. True, this is but an ex-parte statement ; but it is one pecul- iarly apt and congenial to the writer's way of thinking and arguing. His point of view constantly is this subjective, introspective and abstract one; and he is therefore perpetually harping upon man's ignorance of the future, as his sorest trouble (i, 11; ii, 16, 19; iii, 11, 22; iv, 16; vi, 12; viii, 7, 17; x, 14; xi, 2, 6). The dead indeed know nothing concern- ing passing events (ix, 5, 6), and of course no more than the living concerning future ones: their exj^erience is not within the purview of the writer (iii, 22) ; but of this he is sure, that they are at least free from the anxieties of life, their very "ignorance is bliss," for at least it ensures their immunity from all concern or thought of the future itself. A poor consola- tion, some modern wiseacre may say; and so in a jorofounder sense it really is: but many a man in the deepest trouble, like Job (vi, 9; vii, 15, 16), does not so regard it; and not only can the saint look forward with joy to the prospect of his departure from earth (Phil, i, 23), but even the irreligious man, worn out with cliagrin or pain or exhaustion, often resigns ' The alliteration here is almost like modern rhyme, Towb shem mish-shemen towb. '^ The article used as a personal pronoun, as often in Greek likewise. ECCLESIASTES. '11,2 A.. V. 2 ^•^'^ ^* better to go to the house of mourn- — '- incr, than to go to the house of feasting : for that U tlie end of all "men ; and the living will lay it to his iiuart. 3 *Sorrovv is better than laughter: for by the sad- ness of the countenance the heart is made better. 4 The heart of the wise is in the house of ^mourning; but the heart of fools is in the house of mirth. 5 i<'It is better to hear the rebuke of the wise, than for a man to hear the song of fool.s. 2 day of one's birth. It is better to go to _A.. R. the house of mourning, than to go to the house of feasting : for that is the end of all men ; 3 and the living will lay it to his lieart. Sorrow is better than hiUL'hter: for by the sadness of the 4 countenance the heart is made > glad. The heart of the wise is in the house of mourning ; but the 5 heart of fools is in the liouse of mirth. It is better to hear the rebuke of the wise, tlian for a man to * Or, Anger. t Prov. xiii, 18 ; xv, 31, 32. I Or, better 1611. amen, 6 mourning: cit British. himself to the repose of the grave Avith comparative cheerfulness, or at least submits to it Avith a degree of composure as the inevitable. 2. But whatever may 1)e thought of the logic of the preceding verse, as to the ex|)eri- ence of death; there can be no doubt that to the survivor, if a moralist at least, the spectacle of death is in some respects more piotital>le than that of life. Good is it to + "Walk toward the +built-fiiiiig [house] + of mourning-, from [more than] "'="+ to + walk toward tiie + built-thlnfr [house] + of quaffing'-tiiiie |Ijanquet] ; ='|| The duty of attend- ing a funeral, which is one of the tirst acts of respect to a friend or neighbor (comp. vi, 3), even in preference to a convivial party, is also not unmixed with a solemn ])leasure, espe- cially if the departed has l)een a worthy person. But the writer adduces more weighty considerations, in + which''' "^ [as much as] he [that] is the + termination "'•"' + of complete [all] (the) -I- mankind,'- '' || All must die; and he who would have his own funeral attended by and by, should be ready to attend that of otiicrs. The writer, however, proceeds to give a still better reason, and + the + alive -t- man will -j- give it toward his + heart. || The attendant is a])t to receive a useful lesson from the impressive scene; namely, a reminder of his own mortality, and of the need of living accordingly. How strange is human forgetfulness and neglect of this most imjjortant duty and prudential fore- thought in spite of so many and near warnings! 3. Not only the bystanders are likely to be improved by the occasion, but the relatives, who are the most deeply afflicted, are especially susceptible of religious profit thereby. Good is vexation from [more than] "• ^'' -slaughter ; || This, with tlie preceding and the following paradoxes, cnrrespouds to the two antitheses of iii, 4: grief is in certain results preferable to joy. So Providence seems also to estimate them, for life is more full of the former than of the latter. But this was not the original design of the Creator; sin has caused sorrow not only as a natural and moral penalty, but likewise made it useful even to the saint as a moral discipline, because in'' ^^ -I- the + being-bad^ -t- of the + face will-f be-gfood the -h heart. II A sort of proverbial play upon words, as much as to say, ''Wry features make a smooth temper." Tears both relieve and improve the feelings, and so may be called beautiful. Tlie converse is found in Prov. xv, 13, 15; xvii, 2^. 4. The wi-iter now gradually turns the subject into a slightly different direction, namely, a habitual advantage, as a matter of deliberate choice; instead of a casual one, forced upon us by circumstances. Tlie 4- heart + of wise + meii is in -|- the +built-thiiig [house]-!- of mourning", || This is a variation of ver. 2, as an indication of character, and not merely a conventionality; for "wise" lakes the place of "good," altliough both involve moral ex- l)edieucy. and'' '"-I- tlie + heart + of presumptuous [silly] -fmeu in-f tue + built-thing [house] -|-of g-ladness. || This is the natiual preference, but a mistaken one, for the rea- sons given in the tw^o verses preceding and the two following, of wiiicli it is tin; parallel. The folly of dissipation, which is here denoted by "banquet" and "gladness," is too evi- dent in its consequences to need enlargement in the te.\t or the comment. The Avriter, however, Jiad personal experience of the matter (ii, 1-3). 5. The mention of his favorite topic wisdom leads the author to eulogize its excellence still further. Good is It to + hear the + rebuke + of a -I- wise -l- man, II Such counsel is generally given privately (ix, 17), and altliough not pleasant in itself — which is the bond of connection with the preceding paradoxes — is nevertheless profitable in the end, provided it is "heard," i. e., listened to with ])atience and docility (Prov. xxvii, 6, 9). In this way the remark is applicable to the divine castigation (Dent, viii, 5; Job v, 7; Psa. xciv, 12; Prov. xiii, 24; Heb. xii, (i-ll; Rev. iii, 19). from [more than] "•=" -fa + person '- "" hear- ing'' the -I- song -f of presumptuous [silly] -l- men. || Preferable to the volujituous and giddy merriment of unthinking adulation. Com]), v, 1 [iv, 17], where boisterous vocifera- tion is declared to be meaningless (x, 12-14). ^ iitish/ch, lit. a (ly'titk'nifi l)out; but applied to feasting and revelry in general. •* ro"', infill, constr. of rd'a\ strictly, to mnr ; re- ferring to the distortion of the countenance bv weeping, ))y the sobs and other demonstrations usually accompauying it. •'' Tiie construction is ad scnswn and equivalent to " than when a man hears." VII, 6 ECCLESIASTES. 89 J^^ "V. 6 For as the *crackling of thorns under a — ' pot, so is the laughter of the fool: tiiis also is vanity. 7 11 Surely oppression maketh a wise man « mad ; •fand a gift destroyeth the heart. 8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 9 tBe not hasty in thy spirit to be angry : for anger resteth in the bosom of fools. 10 Say not thou, What is the caM«« that the former days were better than these? for thou dost not en- quire §wisely concerning this. « Heb. sound. tDeut. xvi, 19. ? Heb. out of wisdom. t Prov. xiv, 17 ; xvi, 32. 6 hear the song of fools. For as the crack- J^^ J^^ lingofthorns under a pot, .so is the laugh- — ' 7 ter of the fool : this also is vanity. ' Surely ex- tortion maketh a wise man foolish ; and a gift 8 destroyeth the understanding. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 9 Be not hasty in thy spirit to be * angry : for ^ anger 10 resteth in the bosom of fools. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire ^ wisely I Or, For 2 Or, vexed 3 Or, vexation 4 Heb. out of 6. Because as -l- the -H voice -f- of the -F thorns" under the-Fpot," || The inanity of riotous mirth, such as boon companionship engenders, is compared to the flasli of brush- wood or faggots (or any other dry vegetation, such as the many thorny weeds of Palestine furnish), which burns up (juickly with a loud noise, and is as speedily exhausted, fixedly [so] is the -t- laughter -1- of the + silly -l- man : i Giggling is the mark of a simpleton ; and idiots and maniacs are often characterized by it. Comp. remarks on ii, 2. also yon is a + breath.'' ■* || The key-note is once more struck at the close of the strain. 7. Accordingly a transition takes place here both in the style and in the subject; a more serious vein prevailing, and a deeper view of life's miscliances being taken. Still the thought of ?riSY7'7«i remains predominant. Because (the) '' "-[-oppression, it'-"^ will -I- make -l-to + boast [craze] a-j-wise + maii; || The most provoking and even maddening experi- ence of society is again adverted to (see iv, 1) as an extreme test of equanimity. It is intro- duced by the illative particle as being a most striking illustration of the danger to which even the best-regulated and ])hilosophical are lialjle — one of the commonest forms of trouble (especially in the autocratic East), and -f- -will -f- cause -t- to -I- lose [destroy] (to-wit)''"' the -I- heart a-f-gift. |I This seems to refer to l^-ibery, a very frequent vice in the venal courts of the East (1 Sam. viii, 3; Psa. xxvi, 10; Amos v, 12; Luke xviii, G). The pang of injustice is heightened by the unblushing corruption of the judge, who openly decides in favor of the highest bidder. 8. The sage counsel of self-restraint is enforced by a semi-adagial maxim. Good is the -l-after-p:n-t-f of a-l-speech,''-' from [more than]"- ^"-t- its -f former-part ; || The out- come is more important than the outset; comp. ver. 1. There is also a hint that the aspect of the suit, however unfavorable at first, may nevertheless, by some counter-device, turn out successfully at last. A judge Avho can be influenced by such low motives is weak enough to be affected by others whicli the opposite party may employ. The writer does not di- rectly say what means should be employed ; certainly he does not advise a higher bribe, for tliat would be wrong and probably also beyond the power of his client; but he suggests a very ingenious method, which is dignified, innocent, safe and likely (if anything can) to succeed; or at all events it is making the best possible out of the case, good is length -f- of "wind [spirit], from [more than] ''•="-(- loftiness -f of wind [spirit]. || Another play upon words, by Avhicli the two dimensions are compared; as if it were said, "A long- tempered man is better than a high-tempered one." In other words j^atience is a greater virtue, and more likely to prevail, than testiness. 9. Accordingly the advice is next given in direct and literal terms. Nay'- ' should- est + thou -t- make -f iu-trepidation '' - [hurry] in -F thy 4- wind [spirit] to -f vex ; Ij Be not quickly irritated; keep cool, because vexation, in-fthe-f bosom-h of silly + men it'' ''^ -f wiU-frest. II Pettishuess is a sign of a feeble mind, because it shows a lack of self-control. It is also sure to weaken the cause of its subject, both by betraying his Avant of self-possession, and as likely to injure his case by rash and disloyal recrimination. 10. From this instance of prevalent immorality, even in the highest public places, the writer naturally passes to reflect upon the state of civil morals in general, and to compare it with the past; and he interposes another caution against a fault equally common with the foregoing, and very likely to be associated with it. From complaining of a particular judi- cial decision, the subject is prone to pass a sweeping condemnation or at least criticism upon the entire community of which the magistrate or sovereign is the most notable ex])oneut. Nay'-' shouldest-i-thou-i-say, " For + what [why] has-l-it + been-extant which [that] -1- the + days the -l- former -t- ones, they '■ " -h have -f been -extant good from [more than] "'="-f these?" || The party does not explicitly assert the fact, but rather raises the question of its cause; or ijerhaps does both in the same breath. The tendency to eulogize * An alliteration, rti/r in both cases, apparently alike from fuwr, to turn, each being in a reflex or hook, the other iu a circle or hollowed vessel. 9 be7i(, the one 90 EOCLESIASTES. VII, 11 £^^ "V". 11 ^ Wisdom *is good with an inherit- — '- '- ance : and by it there is protit to them that see the sun. 12 For wisdom is a +defence, and money is a de- fence : but tlie excellency of knowledge /«, « that wisdom giveth life to them that have it. 13 ''Consider the work of God: for cjvvho can make "that straight, which he hath made crooked? *Or, as good as an inheritance, yea, better too. shadmc. J ch. i, 15. tHeb. I that b {Consider 11 concerning this. Wisdom ' is as good _^_ J^^ as an inheritance: yea, more excellent 12 is it for them that see the suu. For wisdom is a defence, even as money is a defence : but the excellency of knowledge is, that wisdom pre- 13 serveth the life of him that hath it. Consider the work of God : for who can make that straight, and profitable British. the forefathers of a nation, at the expense of modern times, is proverbial ; and in the case supposed there is a strong inducement to do so, for the purpose of setting present wrong- doing in a more odious light. This practice, however, the writer rebukes, because not from + ■wisdom hast + thou + asked ascent-wise [upon] this. || He pronounces it an unwise thing. As he does not specifically point out its folly, or give his reasons for sucli a judgment, we are at liberty to supply them, in order to justify his sentence. In the first place, then, the critic's query or assertion is probably not correct. He has hastily drawn it from a special instance, and that under the influence of jjassion. He is neither in a magis- terial position nor in a judicial frame of mind. The remark is so common that he may have merely adopted and echoed it as a fashionable and trite observation. The world on the whole is gradually and even steadily growing better rather than worse. If we had lived in the days of our ancestors, we would have discovered faults which time has softened, and the respect for the memory of the dead has concealed. In fact the more closely we scrutinize their history, Ave do see the most palpable errors and the most glaring immoralities freely practiced by them, which modern society would not tolerate. In the second place, suppos- ing the criticism to be true, there is no use in prating about it, especially in a carping and captious spirit. Moaning over the degeneracy of the age will not cure it, and harping u])ou it soon grows into an odious and hurtful habit. It actually discourages reform, and leads to misanthropy and jDessimism. Nor is there any advantage in inquiring into its causes, at least not in this peevish and desultory and unphilosophic way. The reasons for the na- tional and public changes are usually many and recondite; no historians or savans or ex- perts agree concerning them, although everybody is ready to discuss and expound them, each after his own fashion. It would take too long to solve the problem ; and if a solution were reached, it would be scarcely possible to publish it Avidely or induce tlie community either to accept or act upon it. Reforms have indeed been brought about by earnest and thoughtful men, but it has only been by a cheerful, hopeful, self-sacrificing devotion to the interests of their fellows; not by .sitting down and complaining of their own troubles, ill- treatment and misery. 11. The writer now branches out on the subject of wisdom in other relations, especially those bearing more directly upon the main problem of the treatise, namely, the riglit view and management of the facts of human experience. Good is wisdom conjoin tly-nith [equally with]'-" a + streaming" [heritage],' II Learning is the best patrimony; knowl- edge is not only power, but it is also wealth. This import of the somewhat proverbial and therefore ambiguous expression is required by its parallel in the next one, as well as in the following verse, and + exceeding- [advantageous] to + tlie + seers + of the + sun. || Profitable (more than its opposite) to all men on earth, especially as an illuminator or guide; hence the allusion to their vision. Comp. ii, 13, 14. 12. Because to + be in + the -I- shade 4- of (the) '"4- "wisdom, is to + be in -f the 4- shade + of (the)'''''+ silver; 1| This, as the introductory particle shows, is explanatory and illustrative of the preceding verse : intelligence is as great a protective and comfort (of which a roof or shadow is symbolical in the sultry Orient) as money. Comp. ix, 15. and + the-|-exceedence [advantage] '■" + of knowledg-e is, that^ (the)'' ^'' + wisdom ^"111 + make + to + live its + masters. || Discretion is preservative of life as well as of comfort. Comp. ix, 18. 13. From this semi-digression in eulogy of wisdom, the writer returns to his main to])ic, the philosophical resignation to the limited (and therefore more or less calamitcnis) con- dition of common-place life. See -t- thou (to-wit)''" the 4- deed + of (the) -I- God;"-" || Man's essential condition on earth is the result of providential arrangement, and this is a cardinal fact to be largely and always taken into the account in the conce])tions and con- duct of each individual, because"' who will 4- be-able to + straighten'-" (to- ' nachald/i, fem. of nachaJ, a current (see note ■> -^). Gesenius traces the connection from the radical meaning of druwinq, through that (on the one hand) of floiving, and (on the other) of receiving. Fiirst (as usual with him) unnecessarily makes two (or more) independent roots. ® Or perha[)S, as the Ileb. accentuation (the strong zakeph on " knowledge ") seems to indicate, we siiould rather translate, "(an) advantage (is) knowl- edge, (for)." **' The illative particle here, as often elsewhere, takes on an illustrative character = that. VII, 14 ECCLESIASTES. 91 J^^ "V. 14 In the day of prosperity be joyful, but — '- '- in the day of adversity consider: God also hath *set the one over against the other, to the end that man should find notliing after him. 15 All "-things have I se6n in the days of my van- ity : there is a. just ^mau that perisheth in liis right- eousness, and there is a wicked * man that prolongeth his life in his wickedness. 16 Be not righteous over "much; neither make •^thyself over wise: wliy shouldest thou fdestroy <* thyself? 14 which he hath made crooked i In the _A.. Ri, day of prosperity be joyful, and in the — ^ '- day of adversity consider : God hath even made the one side by side with the other, to the end that man should not find out any thing that shall be after him. 15 All this have I seen in ' my days of vanity : there is a righteous man that perisheth in his righteousness, and there is a wicked man that pro- 16 longetli his life in his evil-doing. Be not right- eous overmuch ; neither make thyself over wise : * Heb. made. + Heb. be desolate f 1611. o things 6 man cmuch, rf thy self » the days of my vanity : British. ■wit)''^' that ■which he 4- has -(- bent -hit?"'" II Man cannot reverse the divine decree, which lias doomed him to a lite of disappointment (Gen. iii, 17-19). Comp. i, 15. It must therefore be submitted to with as good g'race as possible. 14. In -1- the -I- day -h of goodness''-"' be-f-thou-extant in + g-ood, || Bright days nevertheless Avill occur, and it is wise to enjoy them while they last. Comp. xi, 9. and-1- in -I- the 4- day -t- of badness'''-' see + thou; || Reflection is needed in adversity in order to reconcile its subject to the divine dispensation, also (to-wit) '• ■" yon to -|- the 4- con- junctiveness -1- of '• '" yon [that] '"' ■"' has -f done (then-God,''''" |l The Almighty has placed them in connection as an offset to each other. Comp. iii, 4. They should ac- cordingly be balanced in one's estimation of his earthly condition, ascent-wise [upon] the-l-speech'''-'-f of that which '""'"--h not mig-ht + find' (the)+mankind '" in''"-t- his'" -I- afters "whatever.! God intends to hide from his creature the solution of the enigma o.f life, and especially the mystery of the future. Comp. iii, 11. This ignorance is necessary for the proper exercise of faith in a state of probation (2 Cor. v, 7). 15. One of the most trying of these problems, because seeming so incompatible with both the justice and the goodness of God, is the apparent inecpiality in the awards of Prov- idence on earth. (To-wit> ''^' the + complete [whole] have -1- 1 -f seen in -i- the + days -1-of my 4- breath : '• ■* || Short as life is, it is quite sufficieut for any observant to witness examples of tlic fact about to be adduced as a specimen of human experience (the usual ap- plication of "the w4iole" in this treatise), there + exists'' ^^ a+just + man losing -h himself in -I- his -1- justice," || This is the standing enigma of Scripture as well as of history. The Old-Testament saints were especially puzzled with it (as Job, David and others, very often), from their lack of knowledge concerning the futiu'e life, which alone is a balance, because a sequel, to this; but even Christians, with their superior light, are very often stuml>led at the sufferings of the pious, and + there + exists '' ^^ a -|- wicked + man lengthening his + days'" in -I- his -I- "wickedness. |! This is, if possil)le, a still more aggravating sight, although simply the converse of the other; for men can endure misery with comparative ease, wdien they see others in the same condition, and perhaps even more miserable. Yet if pain and misfortune are the common heritage of mortals, and this largely without regard to moral desert, why should not longevity, like all other forms of temjioral prosperity, be equally the lot, however occasional, on the same plan ? In partial solution of this difficulty a the- odicy is supplied by the "Vi'riter himself in two considerations : first, that mere length of life, without moral character, is scarcely a blessing (vi, 3-6), nor is wealth any more so (iv, 4, 6, 8) ; and secondly, the good will ultimately reap the benefit of the sinner's accumulations (ii, 26). It was such reflections as these that calmed the Psalmist's spirit, when tempted to doubt the divine covenant with Israel (Psa. Ixxiii). The full Scrijitural as well as philo- sophical explanation is, first, that those who obey the natural laws of God will measurably escape the penalties of nature, while those who disregard his religious laws will inevitably undergo the moral penalties, which, however, are chiefly hereafter ; and, secondly, the spiritual benefits of discipline to the children of God here, as a preparation for their final destiny. 16. The writer takes this apt occasion to warn his readers against unwarranted inferences which they might draw from this seeming immunity from the consequences of a disregard of moral law. Nay'"' shouldest + thou -{- he-just abundantly,'- ^* I Tliis is ad- dressed to the moralist who prides himself with fancied secuiitv uj)on his virtue, as if this would shield him from all penalty. There are limits to tliis law of exemption, which should teach him caution, and there are other considerations (presently to be adduced) which should even excite his alarm. It also applies with peculiar force to the sanctimonious wor- shipper, who thinks by outward devotion to make amends for his lack of .sincere regard for God. It even includes the real saint, who is ajit to think that by redoubling his spiritual ^ " Find," here evidently means " find (out)," /. e., discover. '" That is, man, and not God, who has no sequel. " Concrete for abstract; comp. ''^''. '^' The full phrase occurs in Deut. iv, 26 ; Isa. liii, 10 ; etc. ; but the abbreviation only in Solomon's writings (comp. Prov. xxviii, 2). 92 ECCLESIASTES. VII, i: ^ "y^ 17 Be not "over much wicked, neither be — thou foolish : why shouldest thou die *be- fore thy time ? 18 * /< is good that thou shouldest take hold of «this ; '^ yea, also from this [that] withdraw not thine [thy] hand : for he that feareth « God shall come fortli of them all. 19 t Wisdom strengtheneth the /wise more than ten miirhty 9 men which [wiio] are in the city. 20 JFor there i.s not a just man upon earth, that doeth good, and sinneth not [may not sinj. 17 why shouldest thou destroy tliyself? Be J^^ JJ,, not overmuch wicked, neither be thou foolish : why shouldest thou die before thy time 1 18 It is good that thou shouldest take hold of this ; yea, also from that withdraw not ° thy hand : for he that feareth God shall come forth of them all. 19 "Wisdom is a strength to the wise man more 20 than ten rulers '' who are in a city. ' Surely there is not a righteous man upon earth, that doeth • Heb. >tot in thy time f t Prov. xxi, 22 ; xxiv, 5 ; ch. ix, 16. J 1 Kings viii, 46 ; Prov. xx, 9 ; 1 John i, 8. I Or, For 1611. a overmuch 6 It cthls, rf yea also f God, /wise, gnien a thine b which British. fervor aud exercises he can purchase indemnity for transgressing the rules of common pru- dence in secular affairs. All these are forms of self-righteousness, insidious but dangerous. and + nay ' ■ ' shouldest + thou + make + thyself + wise exceeding- ; ' ' ' " || Not only is hypocrisy a fallacious refuge, but even philosojjhy cannot be dejiended upon to screen man from trouble ; for the shrewdest often fall into ruinous mistakes and miscalculations, owing to the uncertainty of the future. Comp. ii, 15, 21 ; ix, 11, 12. for + what should- est + thou + desolate + thyself ? ""II Not only will these methods fail in securing their end, but they will positively defeat it, if exclusively and overweeningly depended upon. The pietist injures himself and dishonors God by his morbid religiousness, aud the con- ceited savan despises or neglects common sense, aud incurs odium and error. Neither of them escapes the infirmities or casualties or griefs of humanity inward or outward, but rather invites and intensifies them. The history of the Church as well as of the woi-ld of science has abounded with such blunderers, and the record of their disasters remains as a solemn lesson, which men, alas ! are nevertheless slow in leai'ning. Every age has had its fanatics and its wiseacres, who are the counterfeits of saints and sages. 17. Nay'' ' shouldest -l- thou -fbe-wicked abundantly,'- " || Per contra, a homily is equally addressed to the profligate, who encourages himself in his sins by his present im- punity and even successful wrong-doing. Comp. viii, 11. and -I- nay'-' shouldest-1- thou -I- be-extant foolish ; ''^ jj Concluding that, since his utmost care and skill can- not always ward off danger and error, he will not even try to avoid them, for -1- what shouldest 4- thou -f- die in -l- not thy -l- coursing [season] ? || This is sure to be fatal. Comp. iv, .5. Because piety aud sagacity are not always available or for every purpose, it is a suicidal mistake to infer that they are good for nothing. He who discards the latter is on the sure road to premature death, and he Avho neglects the former is on the certain way to eternal death. 18. Both the above views are erroneous ; avoid either extreme. Good is -I- it which [tliat]'^'" thou -h shouldest -I- seize on''*'-fyon [this], and 4- also from -f yon jthat]'"'^" nay'' ' shouldest -I- thou -1- cause -t- to -I- rest thy -f hand; || Each warning is to be heeded, so as to pursue the safe middle coiu-se. because a -}- fearing -I- one 4- of God will -f issue '■ '^ from (to-wit)''"" complete [allj-i-of-Fthem, || True conscien- tiousness is the only palladium of safety from either peril; and the sole correct standard of duty is the will of God as made known in his providence and word. In this treatise these two indications are pre-eminently harmonized. 19. Despite every seeming incongruity, and indeed because of it, the writer lets slip no oi)portunity of descanting upon the inherent efficacy of a well-stored and well-trained judgment, however it may fail to meet some emergencies or the final catastrophe of ter- restrial existence. This is in entire keeping with tlie conclusion last arrived at. (The) '• *^ + wisdom, if' "'-I- will + be-strong- to-f the-f-wise-f-man, || "Brains are weightier than brawn," as the writer in sulxstance has repeatedly said (ii, 13; iv, 13; vii, 12, 13 [13, 14]). from [more than]", ^''-ften rulers'' which [who] have-f-been-extant in -f- the -}-city. II A case in point is presently addticed by the writer himself (ix, 13-15). 20. Nevertheless even the wisest and best of men have their imperfections; but this should not lead us to disparage their real excellence. Because'^ a-Fman there -I- is noth- ing -I- of a -f just -1- one on ■'•"'-i- the -1- earth, who may"-i-do good and-l-not may" -l-sin. II This oljviously expresses mei-ely the peccability of even the most virtuous in this state of probation, as a natural attribute of fallen nature,' and as a matter of frequent occur- "" tishshowmem, Hithpael contracted for tifk- showniem. '- No comparative or superlative is added here, because any degree of folly is of course to be depre- cated. '^ Here evidently officers with their military force. '•* This illative (somewhat like the Greek cikla yap) occasionally denotes an inference j(«'>- contra. Comp. note ">'2-*. '^ The Fut. of probability, but not of cer- tainty or of absolute habit. Comp. notes '''^ and VII, 21 ECCLESIASTES. 93 _^ "V. 21 Also *take no heed unto all words that — '- are spoken ; lest thou hear thy servant curse « thee : 22 For ^oftenthnes also thine [thy] own heart cknoweth tliat thou "^ thyself likewise hast cursed others. 23 T All this have I proved by wisdom : I said, I ■will be " wise ; but it was far from me. 21 good, and sinneth not. Also > take not J^^ J^^ heed unto all words that are spoken ; 22 lest thou hear thy servant curse thee : for often- times also thine own heart knoweth tliat thou thyi^elf likewise hast cursed others. 23 All this have I ^ proved in wisdom : I said, I will be wise; but it was far from me. * Heb. give not thine heart. 1 Heb. give not « thy heart. 2 Or, tried by 1611. a thee. 6 often times cknoweth, d thy self e wise, « thine British. rence; and does exclude the fact of a mature and reasonably stable moral character, but does deny the figment of "perfectionism" or tlie attainment by mere mortals of absolute freedom from danger of falling into sin during the present life (see also 1 Cor. i.x, 27; X, 12). None but tlie Lord Jesus ever dared successfully to claim a perfectly irreproacli- able record (.John viii, 40) or full security from temptation (Jolm xiv, 30). The doctrine of human frailty is not a mere dogma, but a matter of daily observation and consciousness. It is eminently appropriate here as an offset to the excessive dependence liable to be placed upon one's own or others' resources (ver. 19, 23; comp. viii, 1, 7), whether intellectual or spiritual; and this caution, as we have seen, is constantly instilled by the writer of this book. 21. As an illustration of liuman self-conceit, which is so apt to be blind to its own faults, tlie author here very pungently cites the frequent vice of gossip or tattling, to which the egotistic are prone; but which is a double-edged weapon. He who tlius fishes for a compliment, may catch a censure instead. Also to + complete !"all| the + speeches ■which men + may + speak, nay'-' shouldest + thou + g-ive'' ^" thy + heart ;'■ ^- il The transition to this caution is an easy one, as the introductory j^article implies; for it bears upon tlie preceding topic of human faultiness, which is sometimes disclosed in a most unexpected manner. Men occasionally get an unlooked-for opportunity of ''seeing themselves as others see them," and the view is likely to be a mortifying one. Those who overhear are proverbially said to hear no good of themselves. This is the ultimate ])oiut of the verse ; but the present clause in itself merely refers to the idle and improtitable curiosity which makes the vain person eager to listen to public rumor, and especially in a clandestine manner, hoping to be gratified by fame. While a good reputation is vakiable (vii, 1), and to be prized if it comes spontaneously, yet the "itching ear" for applause is a mark of weakness, for popular favor is a fickle bauble. Especially does the writer here justly condemn that form of self-esteem which enjoys the public news, and that can- vass of character which deals largely in detraction of others as a means of exalting one's self; "the great / and the little m." It is amazing how large a proportion of the conversation of most people is about persons rather than things; in contravention of the rule, " Priuci]>les and not men." which [that]''' '-'- not thou -1^ mayest -f- hear (to-wit)'- " thy-i-sei-v- ant making -I- light -I- of -f thee : H The domestics in a large mansion not uufrequeutly have a little comedy at the expense of their employers in this respect, and it is amusing (to a disinterested party) to observe how admirably they "take them off." Here perhaps the reference is not so much to mimicry as to the common practice of employees in publishing the peccadilloes of their masters, which the familiarity of the home enables them to witness, and their garrulity and love of tale-bearing incline them to re2:)ort. In any case the con- sciousness of failings, which might thus come liome to us by echo, should lead us not only to be careful what attention or credit we bestow upon tliese floating tales, but also not to be sensitive about them, much less eager to hear them. 22. A still more serious reason for abstaining from abetting or countenancing such dis- section of our neighbors' affairs is here adduced, because it more deeply affects our own moral character, and more directly concerns our example and influence, for also strokes [times] abundant has-t- known thy -f heart which [that]'^-"- also thou -I- hast -t- made 4- light -f- of after-fones [others]. || The calumny recoils, and the listener is con- founded and silenced by the thought that he deserves recrimination as a retaliation. His own mirror is held before his own face, and he sees himself reflected in the most odious light. This is emphatically an arrjumentum ad hominem on the part of the writer, and by a fine stroke closes the picture of human deficiency even when parading itself at its best. The reviewer is reviewed, and the critic self-criticised. 23. The writer adds his own ex])erience to the foregoing general testimony a-; to the inherent liability to error on the part of the human judgment. Complete [All] yon' [this] I -I- have -F tested by + (the )'■■"" + wisdom : I-i-said, " I-f-will-t-surely"- ' 4- i»e-wise;" and '-''-l- she |that| was far from + me. ll He was earnestly bent upon solv- ing some of the problems of life by his ingenuity and close observation of human nature; but was forced to acknowledge the incapacity of mortal skill and acumen. 94 ECCLESIASTES. VII, 24 J^^ "V", 24 That whieli is far off, and exceeding — '- deep. « lio can find it out i 25 *I applied mine [my] heart to know, and to search, and to seek out wisdom, and the reason of thhigtt, and to know tlie wickeaness of folly, even of foolishness and "madness: 26 tAnd I find more bitter than * death the '^ woman, whose heart '^ is snares and nets, a?ul lier hands as bands: J ''whoso pleaseth /God shall escape from .<7her; but the sinner shall be taken by her. 27 Behohl, this have I * found, saith the preacher, %cou)itin(i one by one, to find out the account: 28 Which yet my soul seeketh, but I find not: one man among a thousand have I 'found; but a woman amoncr all those liave 1 not found. *}ieh. I and mine heart compassed, t Prov. xxii, 14. JHeb. * he that is goitd before God. § Or, weighing one thing after another to find out the reason. 1611. o madness, i death, c woman whose rfis c who so /God, ^hePj A found (saith the Preacher) ^counting t found, trie 24 That which ' is is far off, and exceeding J^^ JJ,_ 25 deep; who can find it out? I turned — ■* about, and my heart U'as set to know and to search out, and to seek wisdom and the reason oft/lings, and to know ^that wickedness is folly, 26 and that foolishness is madness : and I find a thing more bitter than death, even the woman 3 whose heart is snares and nets, and her hands as bands : whoso pleaseth God shall escape from 27 her; but the sinner shall betaken by her. Be- liold, this have I found, saith the Preacher, '^laying one thing to another, to find out the ae- 28 count: whieli my soul still seeketh, but I have not found : one man among a thousand have I found ; but a woman among all those have 1 not 1 Or, hath been 2 Or, the ^vickedHess of folly, and foolish- ness which is madness 3 Or, who is a snare, and her heart is as nets * Or, weighing one thing after another, to find out tlie reason 24. Far is what it + is -which + has + been -extant;'^ and + deep, deep:" -who will + find + it ? II The full nud exact trutli is too remote aad too profound for human keu. C'ouij). viii, 17. This is but a generalization of the personal experience in the ad- ioinin ""). A parallel instance occurs in iv, 8, where even tiie pronoun and a neg- ative besides ai'o to be supplied. It is only another of the peculiar idioms of this treatise, not found, however, in " later Hebrew." VIII, 4 ECCLESIASTES. 97 J^_ "y^ 4 Where the word of a king w, there is — '- ' power : and who may say unto him, What doest thou ? 5 Whoso keepeth the « commandment *sliall feel no evil thing : and a wise man's heart discerneth both time and judgment. 6 ^Because to every purpose there is ''time and "^.judg- ment, therefore the misery of man is great upon him. 7 For he knoweth not tiiat which shall be: for who can tell f'him twhen [how] it shall be? 8 There is no man tliat liatli power t"ver the spirit to retain the spirit; neither /lat/i f/n power in tlie day of death: und there is no gdiseharge m /that 9 war; neiiher shall wickedness deliver those that arc given to [masters in] it. * Heb. shall know. tOr, how it shall be f J Job xiv, 5. §Or, casting h qJT weapons. 1611. « comniandment. 5tinie, c judgment ; /that g war, A of ((him, che 4 soever pleaseth liim. Because the king's _A.. R,. word hath power ; and who may say 5 unto him. What doest thou? Wlioso keepeth the commandment shall know no evil thing ; and a wise man's heart discerneth time and "judg- 6 ment: for to every > purpose there is a time and "judgment; because the ^ misery of man is gi-eat 7 upon him : for he knowetli not that which shall be; 3 for who can tell him how it shall be? 8 There is no man tliat hath power over the ■• spirit to retain the ■" spirit ; neither hath he power over the day of death ; and there is no discharge ^ in that war : neither shall wickedness deliver liim I Or, matter 2 Or, evil 3 Or, /or even when it cometh to pass, tcho shall declare it unto him > i Or, wind s Or, in battle ' judgement British. vii, 9; X, 4. nay^-' shouldst + thou + stand ' in + a + speech'- - bad;! Stubl.oiu- ness will only increase the king's provocation, and induce liarslier measures of compulsion on his part; while concession (at least for the present, even though but apparent )_ will con- ciliate and eventually prevail. Comp. ver. 5. because complete [all] which he-t- may -I- please he +'-will 4- do : |i Your reluctance or refusal will not Aveigh with him; nor even your objections, especially if sulkily or passionately urged. 4. in + which [that] the 4- speech + of a + king- is rulership ; ' Ij This is added as a corroborative clause indicating the absolute authority of a monai'ch; forasmuch as his edict concludes the matter, and + who shall + say to + him, "What wouldst+ thou + do?" II Rt'ply or expostulation is not only useless l)ut insolent. 5. One + keeping- a + commandment not will 4- know a + speech' bad; || Obe- dience to tlie royal l)ehests will secure immunity from a sentence of punishment for con- tumacy ; and this is therefore suggested as the only prudent course, and 4- COUrsing- [season] and4-judg-nient will + know the 4- heart'- ^■4- of a 4- "wise man.' |1 The dis- creet subject will perceive the exigencies of the occasion, and thus anticipate the judicial decision likely to ensue upon his conduct; he will therefore act accordingly. 6. From this disquisition upon the most judicious course to avoid an unpleasant con- tingency in a special but very important juncture, tlie writer proceeds to discuss a still ■wider theme of a similar nature, namely, the final issue of life itself as a whole ; in other words, the grand catastrophe death, which runs as an under-thought through his entire essay. This cannot be averted nor guarded against nor even definitely foreseen. As usual, the last thought of the preceding verse is made the link to that of this. Because " to 4- complete '[everyl4-pleasure'''' ■'4-of a4-person'' •"' there 4- exists ■- =' a-hcoursing- [seasonj and4-a+judg-ment : 1| This is a recurrence to the general proposition ot in, 1, modified in the last term to suit the foregoing clause. The fitting occasion in tliis application is the divine sentence, Avhich determines each individual's dying day. Comp. iii, 17. _ be- cause' the 4- badness"^-" 4- of (the) '>" -h man is abundant ascent-wise [upon] -fhim: || This certainty of death is the one overshadowing evil of every human existence, and it is con- tinually obtruded as such by the writer (ii, IG; iii, 20; v, lo. [1(5 J; vi, 6; ix, 2-(3; xii. 7). 7. "because" there4-is nothing 4- of 4- him knowing what it 4- is which 4- will 4- be-extant; || This seems to be the most aggravating circumstance about mortality, that its time is tmcertain, as indeed is that of any future event. Comp. xi_, 2. If that were known, man might perhaps calculate other probabilities, and so adjust his affairs as to accomplish greater and better results. Religion, however, teaches a wiser lesson, that God in mercy rather than in anger has hidden this by the impenetrable veil of futurity, because' as4- to-H that 4- which will he-extant, who will 4- cause 4- to 4- front [tell] to-Fhim?il This phraseology is substantially repeated from iii, 22, and still more closely trom vi. 12. 8. Here what has just been hinted is plainly expressed, namely, the great fact of death, and particularly man's ignorance and consequent helplessness w^ith regard to it. The * Word might be taken here to refer to the se- vere mandate of the king, and then "stand" would signify resist : but it accords bettor witli the preposi- tion " in" and the context to refer it to the subject himself, and then "stand" would signify /)f)-.'«7.s<. ^ shilfoir?!, prop, a noun, and not necessarily used as an adjective. The root, with all its derivatives, is said to " belong to the later Hebrew," but shelet occurs as early as 2 Sam. viii, 7, etc. * Article omitted because the word is sufficiently definite by the connection, which evidently refers to the regal ordinance. ^ Or possibly " a wise heart," but the difference is not material, and the other is the more idiomatic rendering. Comp. x, 2. * The four clauses connected by " because " here are all in a logical chain, but the word is not in each instance equally illative : the first one is ex- tcnsire, enlarging the area of the phrase preceding into a new topic ; the second is conse tJiere is a time wherein - one man hath power over another 2 to his hurt. 10 And witlial I saw the wicked buried, ^and they came to t/ie grave ; and they that had done right went away from the holy place, and were forgotten in the city : this also is vanity. I Or, ichat time one man had " its + masters. || The most daring and ingenious cul- prits caimot escape from that prison. Death is a sure cajator and a safe turnkey. 9. From this boundary the writer, turning as usual upon the item last mentioned, namely, the idea of rulership. reverts in conclusion to the topic with which he set out in this hortation, the abuse of civil power (ver. 2). (To-wit) '- "" complete [all] yon I-i- have -F seen, || Referring to the arbitrariness of hvnnan administration so like the .stern grasp of death. and-Fthere was a -I- giving"' -I- of (to-w^it)'' " my -f heart'- *- to -[-com- plete [every] deed which has -F been -h done under the + sun: || In other words, taking a broad view of mundane affairs, and consequently noting especially the inequalitj^ in human authority or control, and its ]ihilosophical or economic bearing, there -I- is a-f coursing [season] in -|- which has 4- ruled (the) '» " -I- man on -I- a -1- man for + bad to -f-him." tl However inop]KU'tune or incongruous the fact may appear to hiuuan observa- tion, still it is an appointment of Providence, and so one of the balancing paradoxes of life (iii, 1). The true aim and fundamental theory of every well-constituted and justly adminis- tered state is the highest benefit of the greatest number possible of its constituents ; the aggrandizement of the rtiler at the expense of the subject is therefore treason in the govern- ment itself. Yet this enormity is one of the most frequent spectacles of historv, and the tyranny has by no means been extingiuslied by the modern light and philanthropy of legal science. Even public opinion in aristocratic countries still strong]}- favors the divine riglit of kings in opposition to democratic sovereignty, and has barely availed to secure a limited monarchy, ever prone to Ctesarism and even to military despotism. 10. And -I- in -I- fixedly [so]'" I -f- have -1- seen wicked -f- men buried;! This is one of the scenes adverted to in the above comprehensive survey, and it is cited as ]iar- ticularly connected with the autocrats, who are accordingly termed " wicked " or iniquitous. Yet their term of rule comes to an end at last, like all other human lives, in the retributory order of the Almighty (comp. iii, 17); and out of resi)ect for their office they receive a de- cent, ])robably a pompous funeral (comp. vi, 3). and -I- they -I- went [came], and 4- from -1- the 4- rising-point I place] "> ^ 4- of a 4- holy 4- man they 4- would ' ' 4- walk ; || They had ap})eared upon the stage of action, and finally passed away from the sacred scene of a liighly privileged probation and station ; l)ut tlie silence as to the intermediate jieriod, or their life itself, implies that tliey had done nothing worthy of honorable record. and 4- they 4- would " 4- be 4- utterly "^ 4- forgotten in 4- the -i- city, who ' ^ fixedly [so I '^ had 4- done : || Accordingly tlieir memory was not cherished, but men strove to bury *' The infinitive absol. employed (perhaps for the sake of variety) in place of the usual prater. Comp. note '■•**'. * Tiie pronoun is not reflexive, but refers to the latter " man." '" A very remarkable combination of particles, which, however, does not appear to be paralleled by any instance in " later Hebrew." " Tiie Future of intense conception, equivalent to a metaphor or metony ; ■/. e., what might be called the spot occupied by a priestly character. '■ Frequentative force of Hithpael. '•^ Or we may render, but not so simply, "(in) which tiiey ; " but the essential idea is the same. '■* To render krn here as a noun rit/ht, i. c. (adv.), jitntli/, is to take the same word in two different senses in the same verse, — a very unjustifiable supposition. It moreover directly contradicts the " wicked " of the preceding clause, and at the same time makes this clause altogether inept. Nor does the order of the words favor such a construction. VIIL 11 ECCLESIASTES. 99 J^^ "V_ 11 Because sentence « against an evil work — '- '- is not executed '' speedily, therefore the lieart of tlie sons of men is fully set in tlieni to do evil. 12 TJThough a sinner do evil an [a] liundred times, and his dai/s he " prolonged, yet surely I know that *it shall be well with tliein that fear God, which [who] fear betbre him : 13 But it shall not be well with the wicked, neither sliall he prolong his "^days, which are as a shadow ; because he feareth not before God. 14 Tliere is a vanity wiiich is done upon the « earth ; that there be [are] just /men, unto whom it thap- penoth according to the work of the a wicked ; again, there be [are] wicked i^men, to wliom it happcneth according to the work of the rigliteous : 1 'said that this also is vanity. » Ps. xxxvii, 1 11, 18, 19. t Ps. Ixxiii, 14. 1611. aac/ahist ispeedily; c prolongred ; d Asiys which eeartli, /men unto <7«icked: /mien isaid, fclO.ll, 11 Because sentence against an evil work J^^ J^_ is not executed speedily, therefore the lieart of the sons of men is ' fully set in them to 12 do evil. Though a sinner do evil "a hundred times, and prolong his dai/s, yet surely I know that it sliall be well witli them tliat fear God,'' who 13 fear before him : but it shall not be well witli the wicked, neither shall lie prolong his days, irhich are as a shadow ; because lie feareth not be- 14 fore God. There is a vanity which is done upon the earth; that there "'are righteous men, unto whom it happeneth according to the work of the wicked ; again, there '^ are wicked men, to whom it happeneth according to the work of the righteous : 1 Or, emboldened > an b which <: be it in oblivion as soon as possible. Comp. vi, 4. And this in consequence of their un- righteous conduct, also yon is a + breath."''' || A lilting peroration over their grave, and a suitable place for the reiteration of the preacher's text. 11. From the catch-word of rojal judicature just passed in review, and still full of the thought of a whole lifetime of misconduct, tlie writer turns to lioniilize ujion the award nevertheless surely awaiting evei y character. in + -which [as much as] ''' " nothing" ( + of)"'' '" has + been + done a + decree"^ as+to a + deed + of the+badness'"' ■' with -l-speediness, I The delay in the intliction of the divine j^enalty for wrong-doing (v, 8; etc.) is greatly misinterpreted (Psa. x, G) ; but it is only apparent (2 Pet. iii, 9), and an evi- dence of forbearance (Rom. ix, 22). ascent-wise [upon] -1- fixedly [so] [therefore] has -f beeii-full "" the + heart + of the +building--ones [sons]-i-of (the)''"+man in -i- them to -I- do bad.'' °" II Sinners arc encouraged in their course of transgression bj- this teni- ])orary escape, like Pharaoh hardened by his repeated respites (Rom. ix, 17, 18). Thus do they abuse God's mercies (Rom. ii, 4, 5). 12. In the end, however, the wicked will receive their full desert, and the righteous also; notwithstanding this seeming impunity of the former, in-fwllich [as much as]''-"- a -I- sinning" -f one is doing-bad a -i- hundred -f- of times," and+ yet + making- -f long" for + himself his + days ; "" || This is an illustration of the thought in the former ])art of the preceding verse, namely, the fact that sin is not immediately and visil)ly punished, at least not with premature death. Comp. vii, 15. (because also'' kno"wing" am I -which [that] '"■'' -- it -1- -will -f- he-extant good to 4- the + fearing- + ones + of (the ) -I- God,''- ''' -who niay '''^"-l-fear from + as4-to + the-f face-l-of ''^' him;)''°"|| Of this, as eventually a matter of justice as well as of fact, the writer is nevertheless assured. Comji. ii, 26 ; vii, 18, 26. 13. and"' ''-(-good not it + -will -l- he-extant to -h the 4- -wicked man, || That is, not usually and permanently, and + not -will -I- he -I- make + long his -I- days (as-l- the''" + shade does not'') ; Ii Again meaning, not so greatly as if he were righteous, in -I- "which [as much as] '''• " nothing -f of + him is fearing "" from -t- as + to -t- the + face -f-of '■ ^° God. II That is, once more, his impiety is sure to curtail his life, or at least im- 2)air its success. Comi). v, 7. 14. The other aspect of the subject, however, is here again adverted to, namely, the ])essimistic or discouraging one, which is the constant tindertone. There 4- exists '- "^ a-l- breath''^ which has -f been -f done "' '^ ascent-wise [upon] the-f earth: || Something of practical importance in human experience, but not necessarily a new fact or observation; for sucli is the habitual use of this formula in this treatise. Comp. v, 12 |13]; vi, 1. in -|- -Which [as much as] '^ • -•' there -j- exist '' " jUSt -f- men, "Who there -f is causing 4- to -f toUCh to-ward4-them"'" as 4- the 4- deed 4- of the 4- -wicked 4- men; || The exceptional char- acter of this occurrence is here more carefully noted than elsewhere ; and the reference is ^^ pithffdm, another Chaldaizing word, and on this account assigned to the " later Hebrew." Its presumed origin from tlic Persian, however, does not necessarily argue sucli a date, any more than that oi pardi'^ (see note ''> ""). '* On this striking use of tlie " full heart," comp. ix, 8. '" The construct is to be thus supplied rather than by years, because in the latter case the follow- ing clause would be superfluous. '* To be supplied, as in vii, 15, from its custom- ary usage. '^ These particles cannot be directly construed as an alternative or contrast {iict) to the preceding clause (like ilierefore in the otherwise analogous verse pre- ceding), but they indicate an additional (" also ") il- lustration (" because ") of the general truth incul- cated, namely, God's justice. I have accordingly inclosed the clause in ]iarenthesis-marks, allowing the apodosis to begin with ver. 13. Comp. ver. l(j. -'^ The article of personification. ■' The construction will appear more clearly if w^e transpose the words to the order of the English idiom : " he, like a shadow, will not prolong his ex- istence." '■'- Apparently the verbal adjective. 100 ECCLESIASTES. VIII, 15 A.. "R. 15 *Theii I coiimiended mirth, because a man hath no better thing under the "sun, tlian to *eat, and to drink, and t<> be merry : for that shall al^ide with liim of his « labour the days of his life, whieh God g-iveth hitn under the "sun. 16 ^ Wlien I applied mine [myj heart to know wis- dom, and to see the business that is done upon the eartli : (for also tJi^re is thut neitlier day nor night seetli sleep with his ''eyes:) 17 Then I beiield all the work of God, that a man cannot find out the work that is done under the «sun : because tliough a man labour to seek it «out, yet he shall not find it ; yea fartlier; though a wise fman think to know it^ yet shall lie not be able to find it. * ch. iii, 22. 1611. aSun Aeataud clabour, deyes. c out, yea further though / man 15 I said that this also is vanity. Then I ^ J^ connnended mirth, because a man hath 16 no better thing under the sun, than to eat, and to drink, and to be merry : ' for that shall abide with him in his labour all the days of his life which God hath given him under tlie sun. When I applied "my heart to know wisdom, and to see the ^ business that is done upon the earth : (^ for also there is that neither day nor 17 niglit seeth sleep with his eyes:) then I behek' all the work of God, that man cannot find out the work that is done under the sun : because however much a man labour to seek it out, yet he shall not find it ; yea moreover, though a wise man think to know it, yet shall he not be able to find it. 1 Or, and that this should accompany him 2 Or, travail 3 Or, how that neither by day nor by night do men see sleep with their eyes therefore not to the universality of death, as in other more general statements (comj). ii, 14, lo; vi, 8; ix, 2, 3, 11), but to lesser misfortunes, as the preceding context requires (comp. also vii, 15). and + there + are '> ^^ -wicked + inen, who + there + is + causing- + to-i- touch toward + them"'" as + the + deed + of the+just + men : li This is sinijjly the converse of the preceding fact, and yet needful to be stated as its counterpart in order to complete the view of the apparent anomaly. Neither, however, is predicated as a mere fortuity, but as an occurrence sufficiently frequent and orderly to be regarded as a part of divine Providence and a definite arrangement or possibility of human experience, lunvever coutratlictory or inscrutal)le its law. I + said which ( that | + also yon is a + breath. '• " I This marked and distinct paradox or puzzle is introduced and concluded by this refrain, whidi likewise closes the discussion, for the present, of the unfavorable asjiect of the main problem. 15. Accordingly the writer turns to the other side or alternative of the qviestion, and offsets the consolatory view of the subject, not as a solution of the mystery, but as a relief from these confusing reflections, and thus leading his readers to "'endure what cannot be cured," which is the main purpose of this part of his essay. And'' ^*' + I + congratu- lated,''' ** even I,''"" (to-wit) '' ■" gladness ; || This does not conflict with ii, 2, where vociferous and profligate merriment is described ; for here of course a quiet sense of satisfac- tion or rather sim|)le contentment is meant. Subdued by philosophy and chastened by piety, the spirit turns with gratitude and adoration to the great Giver and Disposer, in humble acknowledgment of his sovereignty and calm enjoyment of his blessings according- to their legitimate purpose. iu-|- which [as much as]''--"- there-f-is nothing- + of good for-f( the )'■"-!- man'--' under the -f- sun because if [except]''''-^ to -t- eat and-f-to-l- drink and-1-to-fbe-l-g-lad: || This is entirely parallel witli ii, 24; iii, 12; v, is, 11); and it is to be taken in the same rational and ])ious sense, as the clauses following show. and + he [this] will + cling- -I- to -h him in -H his + toil, !| In that case, i. e., by his cheer- ful ac(iuiescence, such enjoyment of as well as in his labor may become his permanent or habitual possession, in''- " -|- the -f days -I- of his -f life which has-l-g-iven to -F him (the) -H God"' '"' under the -l- sun. 1| As long as earthly life lasts in the divine allotment. This looks back to the preceding allu.sion to longevity (ver. 12). 16. The above last remark is, however, as we have said, not a removal of the difficulty, but merely a palliation of it. The mind still inclines to gr;ipple with it, and only surceases the struggle under the conviction of the incomprehensil)ility of the subject by the human understanding. This thought therefore comes in to close the writer's philosophizing mider tiiis head. As + which j whenever] ''' '^'^ I-fg-ave'' ^" (to-wit)''"' my-j-heart'- ■*-' to + know wisdom, |j Comp. i, 17. The problem cotild not be kept entirely out of the writer's metaphysical thoughts, nor need it be out of ours; for piety does not require us to ignore oiu- outward troubles, much less our inward imperfections. It simply dennuids that we should apply the antidote of human patience to the one and divine grace to the other. and -I- to -1- see (to-wit) '' "' the + humiliation'' " which has + been-h done "• " ascent-wise lujKni] the-l-earth, || This clause is added in order to define nmre exactly the particular ti^'ld of exploration now in view; namely, the troul)les and distresses of hinnan- ity at large, (because |that| also [even] in-hthe + day and | or] -h in -I- the -I- night sleep with -I- his '■'4- eyes there -f is nothing -(- of -h him seeing;"'')! This clause is still further cpexegetical, j)ointing out more speciricnlly tiie i)recise feature of vexation, which is therefore expressed in its strongest form: the anxieties of life do not permit its subject to rest day or night, but drive him on Avith ceaseless activity and pertiu-batimi. 17. and^" [then] "-i- 1 + saw (to-wit)''"' all the + doing + of (the) + God/' '^•' '^ Any one or some person individualized. ^*var' of correlation. Comp. •^'' '•'' '■'"'. " Here naturally comes in the apodosis of the proposition, the protasis of which was introduced by the adverbial relative l)eginuing the previous verse. IX, 1 ECCLESIASTES. 101 CHAPTER IX. 1 Like things happen to good and had. 4 There is a necessity of death mito men. 7 Comfort is all their portion in this life. 11 God's providence ruleth over all. 13 Wisdom is better than strength. J^^ "V". For all this *I considered in my "heart • even to deolare all this, that the righteous, and tlio wise, and tlieir works, are in the hand of God : no man kuoweth either * love or « hatred l>// all (^that is [hatred; all is] before tlieni. Heb. I gave, or, set to my heart. (heart, 6 love, c hatred, i2that For all this I laid to my heart, even to A. R. exj^lore all this ; that the righteous, and the wise, and their works, are in the hand of God : whether it be love or hatred, man knoweth British. because [that] not shall-be + able (thel+man'- " to + find'"-^ (to-wit)''^' the + doing- which has + been + done "> ^° under the + sun; || This tangled maze of ter- rene alTairs is both a huniMU transaction and a divine appointment; yet, as the author con- tinualij^ affirms (i, 8; ii, 11; vii, 14), its mysteries are intended to l)e insolujjle by human jienetration, probably unfathomable by mortal understanding, in + which'"'' |as much] which [as ]-' may + toil ( the )+ man''" to + search + for it^ and [yet ]'^.'' not he + will + find '"•'■' It; II His most intense and protracted inquiries will be fruitless of any real or ultimate solution or reconcilement such as to satisfy his intellect. The only repose is to be found in the acquiescence of the heart by faith in the superior wisdom and goodness of the Creator and Ruler. To this the entire treatise before us conduces, thus i-eaching a rational as well as emotional conclusion of a ])ractical character, and+also if shall + say the + wise + man to-^ + know it, not will + he + be + able to + find ^'''' it. || The frequent pretensions or ho])es of the sage himself soon prove equally fallacious. Comj). i, 10. IX, 1. This chapter contains the third and remaining subdivision of the third and last branch of the second or observational section of the first or personal part of the main or ar- gumentative portion of the book, and is intended to show, in pursuance of the transitional thought just enunciated, that an humble and patient acceptance of the usual experiences of average life is the best mode of securing whatever is ])ossible of success and happiness among mortals. Because (to-wit)'''" complete [all| yon |this| ' I + have -f- given >''"' to ward " my + heart,' -'•' and '-1- to -(- make -t- clear' (to-wit)'-'" complete [allj yon [this I,' II The writer proceeds to expound more closely the doctrine of the divine sover- eignty, and to apply it to the case in hand, namely, its relation to human experience and conduct, which [thatp^--- the-l-just and -t- the -f wise and + their -f- services ' are in + the -I- hand '-I- of (the)-l-God: "-"' || The two elements of sjjiritual greatness, which make man a moral being and superior to brutes, namely, virtue (beautifully "mentioned first) and intelligence, are both features of the divine image (Gen. i, 20), and therefore charac- teristically within the prerogative of the Almighty, both to endow and to conserve. Con- sequently their results likewise (here designated by a peculiar form of the Heb. w^ord usually denoting the exercise of one's active powers) are pre-eminently within his province to con- trol, promote or prevent. This synergism is the constant doctrine of the author (comp. es- pecially viii, 17) and of common sense, also' love also' hatred there is nothing" 4- of knowing- "(the) -I- man;'-'' II This is added to qualify the preceding proposition, that is, to show in what particular respect the great principle of divine supremacy or superin- teudency is here applied: it is the issue of human endeavor which the writer Is aiming at, in other words, its success; and this is mainly achieved in the acquisition of the affection or dislike of our fellows, or at least these are the most pojiular and obvious criteria of earthly good or bad fortune. Comp. iv, 4, IG; viii, 10. the -I- complete [whole] is to -I- their + face [before them]. || The outcome, whether favorable or the reverse, is necessarily hid- ^^ fihel, the alternate (by transmutation of liquids) for sh- the contracted form of the relative iishcr ; frequent in the Talmud, but not therefore a mark of post-Biblical date, since it occurs in Jonah (i, T). "' An unusual redundancy of the relative, not exactly paralleled by Aramaic usage, and therefore no further evidence of later date, but analogous to the characteristic freedom with which the author so frequently employs this particle. ■-'* A construction of the infin. frequent in Greek and Latin, and not at all foreign to the Heb. idiom ; comp. especially iii, 18. ' The demonstrative is here a connecting link between the preceding and the following thought, as the introductory conjunction implies. ^ V"^, equivalent here to the usual /«, to. ^ vav of parallelism = even. * biiwr, cognate with the equivalent burar (clar- ify) of iii, 18. The infin. construct is here used very much like the absol. ndthown in viii, 9, to con- tinue the statement by an explanatory or more ex- plicit clause. ^ 'ahddf'i/hem, not from 'ebed, a servant ; but from a collateral form 'dbdcl, found here onl.v, and there- fore not an evidence of later date, as it is not Chaldee. See note ''•-'-. •> A frequent metaphor fov jwiocj: ' r/ain as a correlative thus repeated = whether — or. '^ That is, no one at all knows. See note '^^ ^. 102 ECCLESIASTES. IX, 2 J^^ "y _ 2 *A11 " tilings come alike to all : there is — ' one event to the * righteous, and to the « wicked; to the good and to the clean, and to the unclean ; to him that sacriticeth, and to him that saeriticeth not: as k< the good, so /'.« the ''sinner: and he that swearcth, as « he that fearetli an oath. 3 This is an evil among all "^ things that are done under the /sun, that there is one event unto all : 9 yea, also the heart of the sons of men ''is full of evil, and madness is in their heart while they live, and after that t?i,e// go to the dead. Ps. Ixxiii, ♦ 3 ; xii, 13 ; Mai. iii, 15. 1611. athines & righteous and c wicked, ehe /Sun, g'ytaalso his i2 d sinner. it not; all is before them. All things J^ J^_ come alike to all : there is one event to the rigliteous and to the wicked ; to the good i and io the clean and to the unclean ; in him that sacri- ficeth and to him that sacriticeth not : as is the good, so is the sinner; and he that swearetli, as he 3 that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all : yea also, the heart of the sons of men is full of evil, and madiiess is in their heart while tliey live, and after that they go to the dead. » Some ancient versions read, and to the evil ; to British. the clean d:c. den from each human being in advance of his endeavors, and often continues doubtful to the end of life, even if then delinitely and fully secured. This uncertainty the writer con- tinually refers to as the most discouraging and per})lexiug feature of earthly ambition and htmian exeition (i, 11; ii, 1(5-21; iii, 22; vi, 12; vii, 14; viii, 7, 17; ix, 12). 2. The H- complete [wholej" is as + that + which is to + the + complete [whole]^; || One issue, however, inevitably betides all human beings, whether they come under the pre- ceding category (tlie good and sagacious) or not ; they must alike die at last (ver. 3, and especially ver. 6, which looks back to their good or bad rej^utation, as in ver. 1). This too is emi)hatically the divine decree (Gen. iii, 19). It is the dirge running in the minor key thi-oughout the treatise, from the introduction (i, 4) to the conclusion (xii, 14). a -f- hap ''''"'' one is to-i-the-Fjust+iiiaii and -I- to + the -l- wicked + man, || Here the fact is detiued as an occurrence, or something to transpire unexpectedly (comp. ver. 12) but surely (comp. viii, 8), and its commonalty is more plainly reiterated (comp. ver. 3). But in addition its in- discriminate and universal infliction, independently of character or conduct, even of morality, is here specially brought out. Its indifference to intellectual cliaracter had previously been sufficiently indicated (ii, 15; iii, 19); but tliis absolutely promiscuous fate of tlie virtuous and the vicious had only been mentioned incidentally or exceptionally (vii, 15 ; viii, 14). to -f the + good + mail and + to + the + clear + man and + to + the 4- foul -l- man, || The classitica- tiou now descends from the genei-al religious character to the ceremonial condition, by which all .Jews (liowever "good" iu their ordinary or natural relations) were temporarily but very rigidly and effectually separated into two classes, and one of them del)arrcd from all the privileges of sacred association open to the otlier. and -I- to 4- the + one -h slaughtering" [sacrificing] and + to + one + who is nothing + of-l- him slaughtering [sacrificing] ;|| Here a specific act of piety is selected as distinguishing the strictly devout from the negli- gent professor of .Judaism. Most of the sacrifices were voluntary, and even those of expia- tion on the part of indi\iduals were not enforced by any public or express penalty. IMulti- tudes of tolerably reputable citizens could therefore easily shirk them. Still the omission could not fail soon to become notorious, especinlly if (as the phraseology liere implies) it was liabitual or total, as + is -t- the + good -I- man as [so| -i-is-fthe-l-sinning one, || The common mortality is liere resumjjtively stated in general terms but those of a still wider nature, so as to include any violator of moral or religious duty, the -1- one + se vening- himself [swearing]'" as -1- one + which [who] is a -f- se venedness [oath] fearing.il Once more the classification descends to a special act of a personal description, indicating (in ac- cordance with Oi'iental ideas) not so mucli the habit of profanity as rather careless oath-taking boi-dering upon perjury, or perhaps merely treachery to sworn obligation (comp. Psa. xv, 4) or even to vows (comp. v, 4 [3]). The scrupulous or conscientious person, according to the Decalogue, is here jiointed out; whei'eas pi-evious clau.ses designate the punctilious or exact man after tlie I^evitical code. Neither of them was necessarily Pharisaical. 3. Yon |This] is a + bad-f-thinK''"' in -I- complete [all| which has -i- been + done under the -f sun, || The same to])ic is here continued witli an emphasis denoted by the re])etition with a iormal title; com}), v, 13 [12], 16 [15]; vi, 1, 2. because [that] a-t- hap"' "■ one is to -I- the -l- complete [whole] : || This is to be interpreted as a condensed and clearer statement of the first two clauses of ver. 2, and in like manner refers to the universal doom of mortality among men. and-l-also" the '■ ' -t-heart4-of the'*' build- ing-ones [sons]+of (the)-i-man''" is fuU-Hof '" bad,'-'" || The knowledge of this fate, instead of leading men to repentance, reformation and piety, generally urges them on to deeper indulgence in dissipation and irreligion. Comp. viii, 11. and-f-boastfulnesses * In this apothegniatic alliteration, the first " all " is evidently sing, and neiit., referring to an event (namely, death) ; while the second is as obvi- ously masc. and plur., referring to persons (namely, of various classes). '" Niph. part, of shdba' ; a sevenfold repetition apparently having been the original form of oath. " gam is here, on account of the adversativeness of the clauses, equivalent to nevertheless. '2 mdle (here the verbal adj.) governs an object like a trans, verb. IX, 4 ECCLESIASTES. 103 A.V. 4 TFor to liim that is joined to all the "living there is hope: for a living dog is better tliaa a dead * lion 5 For the living know that they shall die : but the dead know not any thing, neither <=have they any more a ''reward; for the memory of them is forgotten. 6 Also their love, and their hatred, and their « envy, is [have] now perished ; neither = have they any more a portion for ever in any J thing that is done under the ff sun. 4 1 For to him that is joined with all the A. PI. living there is hope : for a living dog is 5 better than a dead lion. For the living know that they shall die : but the dead know not any thing, neither have they any more a reward; for the 6 memory of them is forgotten. As well their love, as their hatred and their envy, is now perished ; neither have they any more a portion for ever in any thing that is done under the sun. 1611. a living, 6 Lion, /thing ffSuu. chave rf reward, < envy Is a Another rcnclinj; is. For who is exempted f With British. all (S:c. or, who can choose f With all c£c [crazines.s] '< '^^ are in + their + heart in + their + lives, '^ f They are even driven to des- peration by a consciousness of the brevity of their stay on earth; conip. 1 Cor. xv, 32. and + its + afters [afterwards] are toward - the + dead. || In this .state of hallucination they pass olf the present stage of being into the unknown and inactive state of existence (ver. 6), where there is no opportunity of retrieving the wasted probation (viii, 10). What a melan- choly reflection I 4. Because who is it which [who] would -t- choose '* it [death]?''! No one instinctively or deliberately prefers to die; for it is well settled, as a medical if not jihilosophical principle, that suicide is prima-facie evidence of mental or moral insanity, or perliaps pliysical disease. Nor does this conflict with the language of ii, 17; iv, 3; vi, 3 which is but the utterance of a momentary regret or the hyperbolic expression of chagrin. Men cling to life even under extreme misery, and only relinquisli it under the sternest necessity. The exceptions to this rule are too trifling to be considered in this average ac- count, toward ' complete [all] the + living- there + exists '' " trustfulness ; i There is some degree of confidence to be exercised with respect to one still alive (-'While there is life, there is hope " ), more or less reliance to be placed upon iiim, a measure of good yet to be expected from him; but when he is dead of course all this utterly ceases. This is said as a subjective as well as oljjective reason for the tenacious love of life, which (in the form of "self-preservation") is commonly predicated as "the first law of nature." because as to -I- a -I- dog- alive, he is good from [more than] the" -h lion the -I- dead. || Evidently a proverbial expression of the advantage of life over deatli under whatever circumstances; the Oriental extremes of animal rank being selected to enhance the conti'ast. 5. Because the -i- living are knowing which [that] -f- they -i- will 4- die ; !i This at least they are sure of, althougli they cannot foresee its exact time, and [but] -h the -I- dead there + is nothing 4- of + them knowing whatever, ll They have not even this to look forward to. In the jjresent book the departed are coiirctly represented as unaware of any sublunary transaction (ver. 10) ; although the state of the disembodied spirit is not de- scribed (iii, '31). The language of this text therefore is not to be strained so as to include a declaration of absolute unconsciousness, which would be inconsistent with the author's doctrine of future awards (xii, 7, 14), and there is nothing + of '^' ' again to+them hire [gain] ; || They are beyond the reach of worldly influences and incentives, i. e., in a fixed and (in so far) liopeless condition. It is clear that the writer did not believe in a "second probation " after death. Tlie phrase is exactly parallel with that in the second clause of the following verse, because has + been + forgotten their -i- remem- brance : II They are not only insensil)le to earthly concerns, but survivors are oblivious of them in turn (comp. i, 11; ii, IG); and they may therefore be coimted out of all human calculations (ver. 4). 6. also' their -1- love also' their -h hatred also' their -}- jealousy already it -1- has-l-lost itself, II These terms evidently point back, the i\)rmer two to ver. 1, and the third to iv, 4 ; and (like many other minute and therefore unconscious coincidences that have been pointed out) they incontestably show the unity and authenticity of the entire treatise, and-f-a + lot there is nothing-i-of ■^' ' to-hthem again for -ft he 4- vanish- ing-point [ever]''" in + complete [all] which has + been + done under the + sun. || Equivalent to the last clause of the i)receding verse, and to be expounded in like manner. It is even more absolutely exclusive of terrene pursuits and destiny. '^ The plur. of this word (comp. note "■ '-) is here equivalent to all their life long. '■• The Masoretic reading (to be pointed yibchdr) is sufficiently intelligible, and more consistent with the oV)viously interrogative force of the first pro- noun than the marginal transposition ifchubbdr. See the critical apparatus. '5 The object (implied) of the verb is most nat- urally to be gathered from the context, especially the noun ( Heb. Sheol. BrltUh. 7. Here ensues a practical lesson drawn from the continuance of the present opportuni- ties of existence, which, while it lasts, still affords some means not onlj"^ of activity and recognition, but even of positive enjoyment. This last therefore it is our duty aiul priv- ilege to seize u])oo and realize. Hence tlie writer assumes a tone of exhortation in a more clieerful mood than liitherto prevalent in liis treatise. Walk,'' eat "with + gladness thy -I- bread, and + drink with -l- a + heart good thy -t- -wine; Ij The (moderate) use of the ordinary comforts of life (summed up under tlie frequent category of the two main elements of Oriental food and beverage) is liere enjoined (as often elsewhere in this book ; com]), ii, 24; iii, 13; v, 18 [17], 19 [18]; viii, 15), as a token of the genial temper which alone can smooth the asperities of htiman experience, and reconcile or put out of sight its enigmas, because already has -l- accepted (the) -F God i'' '''''' (to-wit) '■ *' thy + deeds. || Such a course is agreeable to the divine provision, and this is at once the ])ermissiou and the reg- ulation of earthly pleasure. Tliis motive and rule the writer never fails to add in con- nection Avith his advice of physical gratification ; see the passages last cited ; and so again in ver. 9. 8. The author now advances to indulgences of a recreative sort, tlie tokens of which he likewise recommends as an offset to dispel the commimal ills of life. In -|- complete [every] coursing [season] let -I- be-extant thy -I- robes "white, || On suitable occasions the holiday dress is to be brouglit out and worn as a sign of joy in the circle of friends, as if at an entertainment. Comp. Matt, xxii, 11. and + oil ascent-wise [upon] thy -I- head nay''' let + lie-lacking. |i Anointing the hair with perfume was a nuu-k of Aveleome to a guest (see Luke vii, 4()), and thus is associated Avith a good meal, Avhich appropriately fol- lows the preceding direction here. The Avhole is a metaphor for enjoying the good things of earth Avhile one may. 9. A still higher form of associated delight is noAV introduced as the crowning feature of earthly happiness — the wedded state and the home, which the humljlest citizen may i)os- sess and appreciate, as excltxsively his own and a solace from the cares and toils and disap- pointments outside that charmed oasis. See"'^ life'"''" conjointly- with a + "woman [wife] "which [Avhom] thou -f- hast -f loved, || "Married life" is its full form of natural expression, provided nuitual love is its basis and its bond, complete [alll the-Fdays + of thy + breath,''^ || The former part of this clause implies an early and monogamous union, and the latter a transient period at the longest (comp. A'i, 12). "which He -I- has 4- gi"Ven to -1- thee under the -f sun, || Our stay on earth, whether long or short, is a di- vine allotment, and should be passed in vicAV of the consequent responsibility; yet Avith a cheerfulness resultant from the reflection that its bestowal, its continuance and its termina- tion are all at the divine pleasure, complete [all] the 4- days 4- of thy-)- breath ;'• ^ || This is an emphatic repetition as an enforcement of the moral just drawn, because he [it]'''" is thy4-lot in4-(the)''^''' + life,''''" II A more explicit enlargement of the same thought, designed to bring out more clearly God's benevolence in the gift, and man's right to appro])riate it accordingly, and 4- in 4- thy 4- toil "which thou'''" art toiling in under the-t-sun. 1| This is added to shoAV that not merely life is pleasin-e hut labor like- Avise, and personal and intense at that, thus fiu-nishing (as usual Avith the Avriter) a link- thought to the next verse. 10. Accordingly the author now diverges to a second means of relieving the irksome- ness of life's details, namely, useful em])loyment, Avhich all physicians as well as philoso]ihers know is a wholesome renmdy for ennui ; and for this the Avay had already been prepared by the diversion of the sore and jaded mind through the kinclly offices of ]n'ivate and social relaxation. Complete [All]' "which may -f find thy 4- hand to 4- do, || The hmnan spirit will be occupied witii something, and the brain will imj)el the muscles in some ex- '' The imper. of this verb is constantly used in the cohortative souse of the Eng. " Come," or " Go." IX, 11 ECCLESIASTES. 105 J^ "\7'_ 11 ^I returned, and saw under the «8un, — ' '- ''that the race <=«'« not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understandinsr, nor yet favour to men of skill ; but time and chance happeneth to them all. a Sun, 6 That c is 11 I returned, and saw under the sun, _A.. R. that the race is not to the swift, nor ' the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor vet favour to men of skill ; but time and '- 1 . ternal expression of its schemes and volitions. For him who feels the busy impulse, work is not far distant. The very child labors at his play, for the young blood courses rapidly, and the fresh limbs are growing with impatient zest. The most miserable man is the lazy one, and idleness is the foster-mother of vice, with + thy + force do ; || The charac- teristic energy of the writer, revealed in the gigantic schemes and still more boundless am- bition of chlTi and ii, communicates itself to his exhortation, and he would infuse his own spirit into his disciples and readers. "Whatever is worth doing at all is worth doing well," and needs to be thoroughly as well as promptly done in order to be effectual and permanent. The influence of a controlling head and a diligent hand are all-powerful in every enterprise; while a lack-lustre mind is a sure omen of failure. Comp. Prov. x, 4; xii, 24; xiii, 4; xxi, 5; xxii, 29; Rom. xii, 11. because there is nothing- -f of deed and [or] -1- contrivance and [orj + knowledge and [or| -i- wisdom in-i- Sheol,'" which"'" thou''-" art walking- there-ward. || The brevity and uncertainty of life, and the certainty and irrevocability of death are the cogent reasons for the utmost possible activity consistent with health and longevity. On the cessation of our powers at dissolu- tion, see on ver. 5. We are constantly "tending to the tomb," and must .soon finally repose there — each for himself individually. This sounds like the i)remonition of an old man, and is reechoed more fully in cli. xii. 11. From this general exhortation to diligence as an essential condition of success, the writer now reverts, Ijy way of qualification, to iiis fundamental theme, the apjiareutly for- tuitous character of human events notwithstanding; although they really are imder divine direction, and are dependent ujwn human energy, yet the same uncertainty attends them, which is characteristic of everything sublunary, and which is in fact part of the plan of Providence. I+retumed"' ' and-f there -F was -ha + seeing'*' under the -f sun, || The phraseology indicates the introduction of a modifying ol)servatiou. because [that] not to -1- the + light ones is the-l-race, || That is, the prize in competition is not always awarded to those most favoral)ly constituted or situated for attaining it. Comp. the fable of the hare and the tortoise. This and the following proverbial statements are not merely expressions of exceptional variations from a general rule, but practically corroborations of it; for the failure on a close and final examination will be found to be owing to undue reliance upon native resources, and consequent remissness in care, effort and application. and -f not to -H the + stalwarts the -I- devourment [fight], || Because skill and agility are often more than a match for mere burliness and courage, and -I- also'" not to-H the-l-wise ones is devoured-thing [bread], || The additional particle thrown in at the be- ginning of this series indicates a change from physical to moral qualifications. Philoso- phers are rather notorious for their poverty, and they who "live by their wits" have pro- verbially rather a hard livelihood, and-1-also'" not to -I- the -1- thoughtful"" ones is wealth, II ]Millionaires are by no means characterized by mental (much less literary) acumen : prosperity in business depends rather upon sobriety, prudence and a well-balanced exercise of mediocre ability than upon alertness or even shrewdness or enterprise. Hence speculators do not often die rich. But in every case it remains true, that other things being equal, a close and steady attention to our own concerns in person is conducive and even necessary to success in financial or any other lines, and -I- also ' '^ not to -(- the -F know- ing ones is favor ; II Mere learning does not confer po])ularity; on the contrary erudition, technical science and studious habits rather tend to alienate or at least isolate men from the mass of their fellows, and a "book-worm" is a bore even in literary circles. With all his devotion to philoso])hy (ii, 3, 13; viii, 16) the writer does not fail to acknowledge the incompetency of such ])ursuits for personal aggrandizement and worldly acquisition (i, 18; ii, 15, 16, 19, 21; vi, 8; vii, 28), valuable as a well-trained and amply-stored mind is in- trinsically (ii, 13; vii, 11, 12; viii, 1). and serviceable as is expertness for specific purposes ^* After the example of the Revised Version I have preferred transliterating to translating this word, especially for two reasons: (1) It is used without the art. like a proper name, and therefore sliould not be treated like an ordinary appellative ; and (2) There is no good English word now in use ("hell" was originally its strict equivalent) which exactly represents it, and a clumsy and imprecise 10 periphrase or combination would become necessary. It means simply the " hidden " (lit. asked for) place (imaginary) or state of departed spirits, irrespective of their moral character or final destiny. "'' Comp. note '•'"'' ^'. " cfam has here the (at first adversative and afterwards contiuuative) force of cnrreapondbicih/. ■-'" Niph. (reflex.) of hhjn, self-considerafe. 106 ECCLESIASTES. IX, 12 _^_ "V. 12 "For man also kimweth not liis *time : as the fishes that are taken in an evil net, and as the birds that <^ are caught in the snare ; so ^ are the sons of nun « *snared in au evil time, when it falleth suddenly upon them. 13 1[This wisdom have I sgen also under the /sun, and it seemed great unto me : 14 There was a little eity, and few men [were] within it; and there came a great ffking against it, and besieged it, and built great bulwarks against it: 12 chance happeneth to them all. For man _A.. H. also knoweth not his time : as the fishes ■ that are taken in an evil net, and as the birds that - are caught in the snare, even so are the sons of men snared in an evil time, when it falleth sud- denly upon them. 13 I have also seen wisdom under the sun on this 14 wise, and it seemed great unto me: there was a little city, and few men within it ; and there came a great king against it, and besieged if, and built * Prov. xxix, 6. 1611. «*For itimi, care dare csnared /Sun, fKing British. (iv, 13: ix, 14-18: x, 10, 12-15). because coursing [season]'"'' and + hit" ^111 + happen + to (to-wit)''^' complete [allj + of+them. !| Everybody is subject to the iutiueuces ol" siirrouuding circumstances, which are here classitiecl under two heads: (1) oc- casion or opportunity (whether of time or phice), as needful for the development of talent and acquirement; and (2) concomitants (whether of persons or things), as powerful acces- sories in promoting or retarding one's actions. These (aud numerous other particulars) more- over are so apparently casual and so really unforeseen (in most cases) that no one can securelj^ reckon upon them in advance (comp. ii, 19; iii, 22; vi, 12; viii, 7. 17; xi, 2, 5, 6). This we call "accident," and it is practically such to man, but not with God. The great and final one of these seemingly fortuitous occurrences is reserved for a more emi^hatic state- ment in the next verse ; comp. vi, 6. 12. Because also"" not is kno^wing (the) '■" +nian (to-wit)'- ^' his -i- coursing- [season] : '''■ ' || The hour of death is here referred to, as the latter part of the verse shows: and this, although divinely opportune (iii, 2) aud certain (viii, 8), to men equally with brutes (iii, 19, 20), and that irrespective of intellectual or moral peculiarities or preemi- nence (ii, 15, 16; vii, 15; viii, 14; ix, 2, 8), is hidden from mortals by the impenetrable veil of futurity. This last thought is enlarged in the remainder of the verse, as -f- the -f fishes "which -f are + seized " in -f- a + fastenness [net] bad,"* and 4- as -f the -i- twitterers [birds] the 4- ones -l- seized"^ in + the + trap; 1| These comi)arisons, drawn from the habits of nomadic and primitive life, are the more forcible from the fact that the finny and the feathered tribes rove the freest in the elements least accessible to artificial (human) control; yet even here a superior hand has the means of arresting and subsidizing them, as [so] -1- they, are snared tiie-t-building'-oues [s()ns]-|-of (the)''"+man to [at] -f a 4- coursing- [season] bad,'* as + that + which [whenever] -|- it "4- may 4- fall upon 4- them instantly, || The unexpectedness of this fate at last is the point specially illustrated by the similes just em2)loyed, as also the special means by which it is brought about. 13. A j^articular incident is now cited as a remarkable example of the superiority of practical sagacity in certain directions for temporary purposes, and even on an extended scale, desijite its unavailability for preventing or even foreseeing the final catastrophe of individual dissolution. Also" yon' 1 4- have 4- seen as wisdom under the 4- sun, and 4- great she [it] was towards " 4- me : 1| Whether this was a historical fact or a merely imaginary or supposed case, matters little for the argument, since the illustration is equallj^ jiertinent and forcible. Its possibility is evinced by the actual record of the famous Syra- cusan mathematician Archimedes, whose scientific genius enabled him to construct machines, or as some say, to invent an immense focalizing mirror, with which he destroyed the hos- tile fleet of the Romans; but this was too late (B. C. 214), as well as too remote to have been known to the author (even at the lowest date assignable to him), nor does the account agree in many of the details (f. g., it was a marine blockade, and not a land-siege; and the deliverer became famous, instead of remaining unknown and unhouored). 14. There was a 4- city Small, and mortals"'' in 4- it were a 4- little; || The place itself was comparatively unimportant in size, and jiresumably also in strength; its inhab- itants were also (and consequently) few in number and unreinforced by allies for its defence ; 'i' (akin to ndf/a\ to "smite;" pd'am, to " strike," etc.) primarily signifies to impinge ; hence, to come suddenly upon, whether in meeting or assault ; and (through the Oriental custom of strikiuf) hands or perhaps slai/lnff a victim at com- pacts) to make peace, and (l^y inference) to suppli- cate favor for one's self or another. ^^ gam here is correlative to " as " following ; comp. note ■". '^ The first (Niph. part.) is reflexive {self. caught), for fish (in a drop-net at least) are entangled by the gills in the meshes ; the second (pass. part. Kal) is simply passive, for the clap-net is usually sprung by parties in wait pulling the string, without afiy action of the birds upon a trap-stick. -* That is evil {xnfortunatc) for them. -^ Fern, for impers. neut. Comp. note '^'i^i^ "^^ 'aniislni/in, phir. of a presumed ''rnesh, from ^dnas/i, to tie sicklii (mortal); collateral to ^enowslt (a " mortal ") ; used as the plur. of ^ii/sh (not a con- tracted form, but prob. from a cognate of j/esh [see note '' ^''J, and therefore denoting an individual hu- man heing\ a male " person." The abridged masc. ndshiym singularly enough means women. IX, 15 ECCLESIASTES. 10' j^^ "y. 15 Now there was found in it a pooi- wise ■ — man, and he by his wisdom delivered the city; yet no man remembered that same poor man. 16 *Then said 1, Wisdom is better than strengtii : "nevertheless the poor man's wisdom is despised, and his words are not lieard. 17 The words of wise ''men are heard in « quiet more than tlie cry of him that ruleth among fools. 18 Wisdom 'iis better than weapons of war: but one sinner destroyeth much good. 15 great bulwarks against it : now there was A. Hi. found in it a poor wise man, and he by his — '- '- wisdom delivered the city; yet no man remembered 16 that same poor man. Then said I, Wisdom is bet- ter than strength : nevertheless the poor man's wisdom is despised, and his words are not lieard. 17 Tlie words of the wise ^spoken in quiet are heard more tlian the cry of him that ruleth among 18 fools. Wisdom is better than weapons of war : but one sinner destroyeth much good. ♦ Prov. xxi, 22 ; ch. vil, 19. 1 Or, heard in quiet are better than <&<;. 1611. o nevertheless, 6 men c quiet, dis British. SO that it was apparently an easy conquest, and + there + "went [came] towards "-fit a -1- king- great, j| A powerful monarch marched to attack it. and + surrounded (to-wit) '■ ^' -I- it, II That is,, he encircled it with his army for a siege. and -t- built ascent-wise [against] -fit fastening's [fortifications] g'reatlil The usual ramparts for assault, as well as circiunvallation for hemming in the inhabitants and preventing relief. 15. and + one "'"-f found in + it a-f person reduced [poor] but wise, || A single citizen, and he without the resources of Avealth; but possessing ingenuity and practical skill, and + caused + to -f slip -font [rescued] he'''° (to-wit)''"' the-fcity by + his -f wisdom ; || This s(jle defender was a match for the whole besieging force, as the authoi- notes in ver. IG, 18. and + eveu + a + man'' "' not + remembered (to-wit)''^' the-f person the -f reduced [poor] the-f him.'''^- 1| The " ingratitude of republics " is pro- verbial ; but military success is usually rewarded with honor and emolument by sovereign and state. The reason of the neglect in this case, we may suggest, was the unostentatious mode of the deliverance, without the "pomp and circumstance" of war, attended by its apparatus of soldiery and l^attle. Somewhat such a deliverance was that of France by Joan of Arc, which was rewarded only with martyrdom. Even the name of the patriotic and efficient citizen has passed into oblivion. History has doubtless failed to record that of many others equall}^ deserving of immortal fame. 16. And-f I + said, eveiil,'''^" "Good is w^isdom from [more than] -f stalwartness [valor] ; || This is the author's reflection on the case, and the comment is continued by its antithesis in the following clause. Comp. ver. 18. and [but] '- '"-f the -f wisdom -f of the -I- reduced [poor] -f man is despised, | This of course is comparatively true, or rather refers to the subsequent and eventual treatment of the benefactor, neglect under such cir- cumstances being equivalent to positive abuse. The statement is obviously but a general- ization, as much as to say, "That is all the thanks he got for his services." The paradox is but a i^ointed echo of the writer's constant doctrine concerning wisdom, especially that it avails little for pecuniary advantage (ver. 11). and + his + speeches [words] are nothing" + of + them heard." j| This is to be explained according to ver. 17: the clamor and glamour of public life usually drown the modest claims of the truly meritorious. 17. The same moral is continued in more general terms. The + speeches [words] -f of wise -f men in + rest [quiet] are heard from [more than] the + shriek + of one -freig-ning" in [over] + the + foolish + ones. 1| This is the opposite of vii, G. The gentle advice of the sage is listened to only in the tranquil circles of sobriety and retirement, far away from the noisy debates of the egotistic and ambitious ujistarts whose pretensions are echoed by their ignorant and reckless satellites. Such alas! too often is poj^ularity; a mere political in- trigue, selfish and sen.seless. 18. The obverse of the lesson is here presented in another antithesis. Good is wisdom from [more than] finished-thinars [implements] ■-" + of nearness [attack] ; || This is but a corollary from the narrative of ver. 14, 15, and is here drawn as an encomium of sagacity. Comp. vii, 12. and |but]'-''-'-f a-f sinning'-man one will -f cause -f to lose [destroy] g-oodness'"' '' abundantly.'- "^ |j This is added by way of contrast, as suggested by tlie latter part of the preceding verse, in order to show (as everywhere else in this treatise, and especially in the melancholy result of the instance above cited) that wisdom is often frustrated, and that h\ the (intrinsically) slightest and basest influences. How frequent is the spectacle of the malign effect of evil. Comp. 1 Cor. xv, 33; ,Jas. iii, 5. In Eden what an emphatic and widely-ruinous example! It would seem there had been a still earlier one in heaven itself (John viii, 44; Jude G). ^'' k^lhi, from kdldli, to complete ; lit. something used to fill with, /. c, a vessel, as a pitcher or jar hence, a utensil of any kind and for any purpose ; an instrument, weapon or article in general. 108 ECCLESIASTES. X, 1 CHAPTER X. 1 Observations of a wisdom and b folly : 16 c of riot, IS ddi ought to he ^reverent. _^_ ■\r, '' Dead *flie.s cause the ointment of tlie — '- 'apotliecary to send fortli a stinkinjr savour [foul sniellj : so t^doth a little folly him that is in repu- tation for wisdom and honour. 2 A wise man's heart is at liis right 'liand ; but a fool's lieart at his left. 3 Yea ""also, when lie that is a fool walketli by the way, tliis wisdom faileth lam, and he .saitli to every one that he »/.« a fool. 4 If the sjjirit of the ruler rise up aofainst thee, leave not thy place; for yielding pacitioth great of- fences. Heb. oFlies of death. + Heb. his heart. 1«11. "Wisdom 6 folly. <■ Of Riot dSlothfuIuess 'Money /Kings ff reverend AD*eadflies i Apothecary tdoeth l hand : '« also when « is "flies lihfidness, 19 and e money. 20 J/e)i'.y thoughts offkingit Dead flies cause the ointment of the _^_ fj,_ perfumer ' to send fortli ^ an evil odour : so doth a little folly ^ outweigh wisdom and honour. A wise man's lieart is at his right hand ; but a fool's heart at his left. Yea also, when the fool walketh by the way, his = understanding faileth him, and he saith ^to every one tJiat he is a fool. If the spirit of the ruler rise up against thee, leave not thy place ; for ^ yielding allayetli great offences. I Or, to stink and putrefy 2 Or, him that is I'aluedfor tpis. dom 3 Heb. heart. 4 Or. of 6 Or, gentleness leaveth great sins undone > a stinking savour : X, 1. With this chapter we perceive a marked change in the style of the author's com- position : individual proverbs have been frequent with him, and adagial, paradoxical and sententious ])lirases have been freely interspersed amid his reasonings and moralizings; but now there is apparent an abrupt series of sayings, nearly every verse introducing a new thought, but slightly or very generally only related to tlie preceding or the following one; and the whole is didactic in a hortative, exclamatory or ajjothegmatic way. The narrative form and the personal or experimental and observational air are dropped (the formula', "I liave seen," and "under the sun," occurring only in ver. 5, 7; and tlie favorite idiom, "I turned," or "returned," not at all). All this justifies us in making here a main division of the entire book. At the same time its unity is avouched not only bj" the general sim- ilarity and consistency of doctrine, but by the prolongation of the same undertone of mel- ancholy, and esjjecially by the continuance of the contrast between " wisdom " and " folly " (ver. 1, 2, 3, 6, 10, 13, 13, 14, 15), and the recurrence of the old catcli-words "evil" (ver. 5) and "vanity" (xi, 8, 10). Plies '+ of death,' it + -will + cause + to + stink, it + ■will + cause + to spring + forth [exhale],-' the + oil + of a + spicing- + one ; j| The last thought of the preceding verse (denoting the ruinous effect of an apparently insignificant element in society) furnishes (as usual with the writer) tlie transition-j)oint to this verse. The rancidity of ointment, especially from decaying animal substances, such as tlie abundance of gnats, gad-flies and l)lue-bottles in tlie East might easily produce in the adhesive olive- oil, is a striking figure, in a region where such aromatics (chiefly in oil, so as to ])reserve their scent, and at the same time lubricate the skin after the customary bath) are in great demand, ami -f- one 4- precious from -l- "wisdom and -ffrom-f heaviness [glory] fool- ishness a -t- little.^ II A single crime blasts the fairest reputation of a man as surely as one faux pas ruins a woman. This is one of the practical cautions upon which the writer now en- ters, and is expressive of the fact that seemingly trifling faults — which we therefore are least on our guard against — are often the most destructive. It is also an incentive to complete a character already well established, by attention to minor details, such as are about to follow. 2. The-Hheart'- ■'■-l-of a-fwise-(-nian is to [at] -I- his + right -[-hand, II That is, he "has his wits about him," has his faculties at command and well-trained; the right hand being stronger and more skilful than the left, and therefore the natural symbol of dex- terity and tact. Of course the anatomical fact that the heart is really on the left side is here overlooked. Comp. vii, 12. and [but] '> '■'-Fthe4- heart'- ^'4-of a-f silly -t-nian to [at] -t- his left -I- hand ; II The converse is here depicted. Comp. ii, 14. 3. and -f also in -I- the -l- tread |road] as -l- that + -which [wherever] the-1-fool is ■walking his -l- heart ''''■' \h lacking,! In whatever ])ursuit he may engage he is sure to fail from incapacity. Com]i. ver. 15. and -I- he + has -I- said to -I- the V complete [everyl)ody| that a-j-fool he is. || His gait along the street itself betrays his stujiidity. 4. Governmental aliuses are now discussed, as a special form of the lack of practical common sense considered in the preceding paragraph. If the -t- "wind [temper] -1- of the -1- ' zebuwb, au insect merely, including beetles, etc. ^ An epithet that does not necessarily denote a pohonons species, but here apparently is merely an equivalent for dead, i. e., putrefying, and thus cor- rupting (in a hot climate) any thing in which they may be imbedded, especially the (vegetable) oil used for perfumes. ^' The odor being implied, like the water from a fountain. * Supply " affects in a like disgusting manner," i. e., neutralizes his excellencies. The adj. is niasc. X, 5 ECCLESIASTES. 100 A. V. 5 There is an evil which I have seen un- — '- '- der the «sun, as an terror which proceedeth *from tlie ruler : 6 Folly is set fin great "^ dignity, and the rich sit in [in a] low place. 7 I have seen servants Jupon horses, and princes walking as servants upon the earth. 8 §He that diggeth a ''pit shall [may] fall into it; and « whoso breaketli an [a] hetlge, a serpent shall [may] bite him. 5 There is an evil which I have seen under J^^ J^^ the sun, as it were an error which pro- 6 ceedeth from the ruler : folly is set in great ' dig- 7 nity, and the rich sit in low place. I have seen servants upon horses, and princes walking as serv- 8 ants upon the earth. He that diggeth a pit shall fall into it ; and whoso breaketh through a fence, * Heb. from before. + Heb. in great heights. X Prov. xxx, 22. § Ps. vu,/15 ; Prov. x.xvi, 27. I Heb. heights. 1611. a Sun 6errour, <; dignity; dpit, e who so /lO BritUb. one+reig-ning- should + ascend ascent-wise [upon] + thee, |! That is, in case a sub- ject is mude the victim of royal malice, cupidity, suspicion or jealousy — if for any reason the sovereign becomes incensed against him; a very common tiling under despotic rule and in the East. Comp. iv, 1; v, 8. thy + rising-point [place]* nay^-' shouldst + thou + cause + to -I- rest [quit];|| That is, stand your ground, neither leaving the royal ])res- ence in anger, nor abandoning your position. C'omp. viii, 3. because a + cure [molli- fication] will + cause + to -1- rest [allay] sins great. || Mildness will overcome hostility, and firmness will eventually carry its point. A gross injustice may thus be averted. Comp. vii, 7-9; Prov. xv, 1. 5. So much for a threatened act of positive oppression ; next comes a specimen of the wrong man in the public place, and the right man consequently ignored. There -I- exists a +badness'^'" which I + have + seen under the + sun, || The writer's familiar formuhi for a serious evil. Com]), v, i:! [12]; vi, 1; ix, o. as + an + error which + is + issiaing " from + tlie -I- face + of the + ruler: || The writer, in accordance with the gentle manner just inculcated in dealing with public malfeasance, calls this a mistake ; but it is evidently one "done of purpose " in order to gratify the caprice or favoritism of the monarch. Therefore, however private may be the designation to the post, or whatever its pretext, it is at least Avith the connivance,' if not the direct contrivance, of the king, as the last clause indicates. 6. has -h been + given [jnit] (the )''" + folly in -h the + heights, 1| That is, ineffi- cient persons are often placed in high official positions ; upstarts are exalted to office, and + wealthy + men in -l- the + low-plaoe will -I- sit. || The affluent usually occupy public I'ank and stations, partly l)ecause they have the means of performing the functions without regard to remuneration (for such posts, when honorably and patriotically administered, are not generally as lucrative as the same talent, time and diligence bestowed upon private business would make it), partly out of flattery or the hope of largess, but still oftener be- cause a well-to-do family rears up its members in such a ti-aining as best fits them to hold these functions. They are here therefore taken as the natural heirs to places of public trust and responsibility (for which heavy bonds are often exacted as a pledge of fidelity). Hence an ignoring or displacement of such persons, irrespective of their capacity or integrity, is a wanton and detrimental as well as a shameful disregard of the pul)lic good, besides being an injustice and an affront to them. But the keenestT point of the incongruity and iniquity of this arbitrary disposal of office probably is the too ])revalent hal)it of Oriental (especially Turkish) rulers"^in marking out the ricli for plunder in the form of taxes, requisitions, and all sorts of vexatious and costly exactions, under threat of removal from power and favor at court, wliich is in the nature of U((cl--m((il or at least of the price of patronage ; even if, as is often the case, the king do not proceed to outright confiscation of the subject's property to the crown, either with or without an ostensible pretence. See 1 Kings xxi, 16. The rich are thus fre- quently reduced to sudden and abject poverty, and may be glad if they escape with their lives. 7. The unseemlv spectacle presented by'such violent dislocations in social status is next illustrated. I -I- have -f- seen servants ascent-wise [upon] horses,! "Beggars .on horseback," is a proverb for ostentatious pai'irnus ; and the figure is a most striking one for the ridiculous inconsistencv. and -h princes walking as -I- servants ascent-wise [upon] the 4- earth. IJ "But lords go afoot," adds poignancy to the adage by way of con- trast, and yet of equal indignitv. 8. Here liegins a set of practical illustrations of the importance of good jiidgment in the homeliest transactions and pursuits of life. One -I- delving a-l-cess-pooi,° in + it may + to spot ■* mdqowm, from quie. where one stands up. ^ i/otmT, an irreg. fern, of the act. part. Kal (for yotse'dh). * guwmdtx (text unnecessarily //«"VH»?d/.s), a word occurring here only in Heb., and hence explained by a recourse to the Chald. (in which it is found in the sense of a pit-koh; interchanged sometimes with the collateral kumats, which rather appears to be the true form), akin to the Heb. kdmaf, which means to .s(o)-c-up ; and hence we have ventured upon the rendering cw.s-pool, partly also for the sake of using a distinctive term. But the discov- ery of this solitary word does not necessitate a later date for the hook, as it may easily have crept in from the neighboring Aranucan, like many other terms, in the time of Solomon, whoso relations to the adjoining regions were very intimate. 110 ECCLESIASTES. X, 9 A.. V. ^ "Whoso removeth * stones shall [may] — '- be hurt ^tlierewith; and he that cleaveth <* wood* shall [may] be endanffered thereby. 10 If the iron IJe blunt, and he [one] do not whet the edge, then must he put to more strength: but wisdom M profitable to direct. 11 Surely [If] the serpent will bite [have bitten] without /enchantment; and *a babbler is no better [, then the charmer is useless]. 9 a serpent shall bite him. Whoso 'heweth _^_ J^^ out stones shall be hurt therewith ; and 10 he that cleaveth wood is endangered thereby. If 'the iron be blunt, and one do not whet the edge, then must he put to more strength : but wisdom 11 is profitable to direct, ^jf the serpent bite ^ be- fore it be charmed, then is there no advantage in * Heb. the master of the tongue. I Or. moveth stones 2 Or, Surely the serpent tritt bite where there is no enchantment, and the slanderer is no better 3 Heb. without enchantment. 1611. "Whoso 6 stones, c therewith: dwood, eshalbe /inchancment. Urltlsh. fall ; II The most trivial occupation has its perils, against -which reasonable precaution nuist be exercised. Comp. Psa. vii, 16 [15]. and + one + demolishing- a + hedge, may + bite + him a + hisser [snake] ; || These reptiles are fond of stone-heaps, fence-bushes, and similar cavities, and on being disturbed are very apt to fix their fangs into an intrud- ing hand. Comp. Amos v, 19. 9. As in the preceding verse the production of an excavation beneath the surface of the soil is contrasted with the demolition of a structure above it, so here the two forms of farm kibor or rather material, stone (as imbedded in the ground) and wood (as growing upon its face), are successively brought into view; moreover tlie damage in ver. 8 is, in tlie first example, self-caused, and in the second inflicted l)y a foreign element, tlie animal lurking there, whereas liere both verljs are explicitly in the reflexive. Such a correspondence, with an avoidance of complete imiformity, is characteristic of llel)rew poetry. One -j- removing ' stones may-l-hurt-l-himself with -f them; || Only those accustomed to handle large stones are aware of the danger attending their careless management; as they are very apt to roll in an unexpected direction, especially if round, and still more if (as is usually the case) of an irregular form, and thus crush the feet, legs or hands of tlie workmen. one + splitting trees [sticks] may -f reduce [injure] + himself with + them. || The act here seems to refer to cliopping wood in general, an ojDeration in wliich the axe is very liable to glance from the log and inflict a frightful wound on the leg or foot of the cutter; or especially in felling timber in a forest, where the tree is apt to fall suddenly or in an unfore- seen direction, and crush the woodman. 10. The writer adds another brace of illustrations, the first suggested by the preceding piece of work, and the other of an entirely difl'erent order, but connected by the interjected clause, which is explanatory of the purpose of the entire series. The two foregoing were couched in wholly aftirmative phrase; these are negatively expressed, in the second clause at least. If-1- one -f has 4- blunted "* the -I- iron, || A dull edge is the result of frequent or hard use. This iu^lds good of any cutting tool, but probably refers especially to the wood- man's axe above, and-t-he "- " not its'-'-f face [edge] has + lightened [thinned], |] The reference of course is still to the user of the jnece of cutlery, the wood-chopper. The most natural and elTectual method of increasing the availability of the implement is to sharpen it, which (as the Heb. expresses) is to reduce the thickness of the edge, either by hammer- ing or by whetting (grinding), and [then] ''"'' " -i- writhes [force] '" he -[-must -I- make -f stalwart [intensify] ; ]] The only other resource, if he would succeed in his task, is to redouble his strokes in number and strength, and -I- an -f exceedence [advantage] -f- of succeeding" is wisdom. || In either case skill or judgment is necessary, and which alternative the person will adoj)t depends upon estimating the circumstances of the partic- \ilar occasion, such as his convenience (the presence or proximity of the requisites for shar])ening the tool, the time needed for such a preparation, etc.) or inclination. 11. If+ should -I- bite the-l-hisser [snake] with -i- not [before] a 4- whisper [incan- tation], II The serpent-charmer's craft is here referred to; but whether this be genuine or pretended, matters not for the illustration. In the case supposed, he has not yet been called in, or has not yet exercised his power, l. e., has not ])ronounced tlie sjiell usual or ])resumed for disarming the reptile. Consequently persons rashly apjiroaching the creature have already been bitten, and |then] ''''' -^-ftiiere-f is -f nothing -f- of exceedence [ad- vantage] to -I- the 4- master -1- of the -I- tongue [charmer]. ]| The expert at enchantment is now useless, inasmuch as the mischief which he might liave prevented has actually been done, and his muttering or other mystical power is unavailing for a cure. This therefore ' itd(a', strictly to pluck up tent-pins, significant of the removal of an encampment (comp. Eng. " to pull up stakes "), and hence (generally) to journey or depart from one place to another ; here in the Iliph. to cause such a transmigration, /. e. (gener- ally), to carry away. * Impers. act. used for the pass., as often in Heb. * Article (equivalent to the pers. pron.) omitted as unnecessary, for that of the axe only of course could be meant. '^ From cldijl^ to tw'id ; hence, to strengthen (as a rope). The plur. denotes repeated or more vigor- ous blows. " Infiu. Iliph. used for the abstr. noun. X, 12 ECCLESIASTES. Ill _^^ "\7". 12 *Tlie words of a wise man's mouth are — '- ^ t" gracious ; but the lips of a fool will swal- low up himself. 13 The beginning of the words of his mouth is foolishness : and the end of ifhis talk ^is mischievous madness. 14 ^A fool also ||is full of « words: a man cannot tell <^ what shall be ; and e**what shall be after him, who can tell him ? 15 The labour of the foolish wearieth every one of fthem, because he knoweth not how to go to the city. * Prov. X. 32. & xii, 13. Mieh. grace. tHeh. his mouth. §Prov. XV, 2. I, Heb. multiplieth tcords. ** ch. iii, g22. & vi, 12. 1611. ogratious: 6 is c words; rf**what ewhat /them; IT 21 12 1 the charmer. The words of a wise _^, J^_ man's mouth are gracious ; but the lips of ' 13 a fool will swallow up himself. The beginning of the words of his mouth is foolishness : and 14 the end of ^ his talk is mischievous madness. A fool also multiiilieth words : yet man knoweth not what shall be ; and that which shall be after 15 him, who can tell him ? The labour of fools wearieth every one of them, for he knoweth not 1 Heb. the master of the tongue. 2 Heb. his mouth. is an instance of failure, as the other was of success; but both equally exemplify the es- sential importance of ])rudence. 12. The w/iter now adduces more palpable and characteristic illustrations, which, in the advancing style of the discussion, are of the nature of general propositions witli a some- what abstract bearing. Practical sagacity or tact, however, is still the main theme, and it is here more pointedly or cx2:)licitly treated. As visual, the last clau,=e preceding furnishes the transition-word (" tongue") to this paragraph, which accordingly relates now particularly to judiciousness in language or conversation, and especially public del)ate or consultation. The -I- speeches [words] -t- of the -H mouth '"'-f of a -I- wise + man are favor/^ |! That is, the moment a sage opens his mouth he wins favor, as is more directly expressed in the first clause of the next verse. "We may legitimately include (as the ultimate or real reason for this favorable impression), by a more literal construction of the copula-verb ("are"), the fact that his language is itself "gracious" or agreeable, and [but] '■ '^+tlie-l-lips-f of a -l-foolish + iiiaii "will' ^-t- swallow -H him -I- up.' ° II On the contrary a senseless speaker only talks to his own confusion. By a proverbial hyperbole, he is said to "devour him- self," as if he opened his mouth but to gulp himself down. Pie destroys his own influence, refutes himself. Comp. iv, 5. 13. The writer, as is his habit, expands the last-mentioned thought; because it is a readier and often a more effective method of instruction to criticise faults, which are pal- jiable and capable of being turned into ridicule, than to descant upon excellencies, which are less frequent and more difficult to describe. The -I- in-boring" '" [introduction] -f of the + speeches [words]-f of his -h mouth'' is foolishness, || His opening phrases at once expose his ignorance; and incapacity, and prejudice his hearers against him at the outset by their impertinence in thought, expression and titterance. and -1- the 4- after-part -f of his -I- mouth is boastfulness [craziness] bad. |j But the sequel is still worse, the fool at last prating sheer nonsense like an idiot or a madman. From beginning to end his address is thoroughly nugatory and even offensive ; it does no good, but much harm. 14. The same topic is still further continued, the verbosity of the simpleton being re- ferred to, as an aggravation of iiis tediousness and ineptness. And [yet] -l-the+fool''^' -h will -1- make -1- to + abound speeches [words] : || The addle-pated and unqualified speaker usually attempts to make up in quantity what he lacks in qualitj' : conscious of his failure to interest, he keeps talking on in hopes of becoming clear or more pleasing, but only becomes the more obscure and disgusting. The longer he talks, the less he really says. Garrulity is the alisence of wisdom and of eloquence. Comp. v, 2 [1], 7" [6]; \i, 11 ; ix, 17. not will -h know (the) '■ " -hman what it -l- is 4- which [that] -f will-F be-extant; || One of the most frequent forms of ill-considered and inconclusive speech is that of predicting what.will come to pass; every conceited shallow talker is given to fortune- telling or is at least weather-wise. See on vii, 10. and-l-fhat-f which will + he-extant from [at] 4- his + afters [afterward], who will+ make -I- to -t- front [tell] '''> "* to -1- him? II He can neither discover the future himself, nor can any mortal disclose it to him. Why then venture to foretell it, or even to discourse aliout it ? Comp. vi, 12. 15. This special subject is concluded with a most striking illustration of the obvious fatuity and semi-lunacy of the incessant talker. The -I- toil + of the + silly -F ones will + make -1- him |each] weary; '* I First, he but fatigues himself by his idle and excessive prating, in -I- which [as much as] not he -|- has -h known how to -I- walk toward a + city. II Secondly (and by reason of his awkwardness), he resembles the country clown in ''^" Mouth" is here added not expletively, but for the sake of the correspondence with the clause following. '^ Noun used as an adj., as often in Heb. '■* Fut. expressive of what is siu'e to take place. '^ Adv. added to express the intensive force of Piel. '" t'chiUdh, from clidlnl (akin to rlnhi'I, to " whirl," and other congeners with the same base syllable chl), to bore into, /. e., make an entrance, or beginning, etc. '■' An accumulative phrase (after the repetitional idea of emphasis) for talk or babble. '* ydfia' is strictly to f/ for breath through ex- haustion ; hence to tire with hard effort ; and "writhe" or cause to revolve; comp. yi///, to ! thence to /a6o>- severely, even to expiration. 112 ECCLESIASTES. X, 16 A , v. '^^ ^ *Woe to thee, land, when thy king — ' is a child, and thy princes eat in the « morn- ing! 17 Blessed ari thou, land, when thy king i< the son of nobles, and thy princes eat in due season, for strengtli, and not for <> drunkenness ! 18 TJBy much slothfulness the building decayeth ; and through idleness of tiie hands the house drop- peth through. 19 I A feast is miidc for laughter, and twine Jmaketh merry : but money answereth all <' things. • Isa. iii, di, 5. t Ps. civ, 15. % Heb. maketh glad the life. 1611. amoming. 6 drunkenness. c things dS,i 16 how to go to the city. Woe to thee, J^^ p^_ . land, when thy king is a ' cliild, and thy 17 princes eat in the morning! Happy art thou, O land, when thy king is ^the son of nobles, and tliy princes eat in due season, for strength, and not for 18 drunkenness! By slothfulness the ^roofsinketh in; and through idleness of the hands the house leak- 19 eth. A feast is made for laughter, and wine maketh glad the life : and money answereth all things. 1 Or, sen-ant 'i Or, a free man 3 Or, rafters sink a metropolitan thoroughfare; staring into the faces of all he meets, gaping into the shop- windows, antl stumbling into all sorts of ridiculous encounters. Comp. ver. 3; ii, l-t. He instantly and constantly exposes his own imbecility. 16. From this climax of private stupidity the writer now returns (see ver. 4) to a spec- tacle of fatuity in a wider sphere, even the highest circle, and therefore still more ruinous; using (after his custom) the last word ("city," for a political community) as a transition- link to ttie extension. Woe to+thee, O + earth [land]! || A national calamity is here depicted, and for the sake of vividness it is jnit in the form of an exclamation, which [that] + thy + King is a + lad," || Not so much literally young (see iv, 13) as inexperi- enced and self-willed, or generally incompetent, as suggested by the preceding context, or specially self-indulgent, as suggested by the following context; in fact all these elements of inethciency are implied in the term, and -f- thy 4- princes in 4- the -|- prying" [morn- ing] -" will -feat: || That is, they begin the day with luxury and personal gratification (usually reserved tmtil the evening, ver. 17), instead of devoting themselves betimes to the interests of the state. 17. The obvei'se of the picture is now presented for contrast, happiness''- '"4- of ' -1-thee, o + earth [laud], which [that] + thy -I- king is the + son4-of glowing [free- born] '■'■-I- ones, II That is, has been brought up properly, and hence knows how to conduct public affairs discreetly and honorably, and + thy -f princes in -I- the -f coursing [sea- son] will + eat, II That is, take their principal meal at the usual and suitable hour (in the evening always, in the East), when at leisure and at home, after the labors of the day are over. with + respect"'^'-l-to-i-stalwartness and-fnot with -i- respect"'"^ -I- to -f (the)''""' -f quaffing. || That is, in order to nourishment, and not for pin-poses of debauch. Comp. Isa. V, 11. 18. The thought of (public) remissness is continued and illustrated by a frequent spec- imen of (private) negligence. By -f twofold " 4- sioth will 4- dwindle 4- away ^^ the4- happening 4- together"^ [frame-work], || A l)uilding is here alluded to. which is suffered to decay by a defect in the roof — a very common thing anywhere, but especially in the East, where earth or clay roofs (and nearly flat) are usual with the commonalty, and 4- by 4-lowness [laxity] 4- of two 4- hands"" will 4- leak the 4- house. || A tight roof is as essential to an ediflce as a solid foundation, for decay beginning there percolates the entire structure, whether it be wood or stone. The moral is obvious. 19. The previous malfeasance in ofiice (ver. 16) seems here to be reverted to, and the mention of feasting is a natural connection. Por4- laughter men are doing [making] bread, || A merry-making time is here in view, as a preparation for which bread (as the symbol of eatables in general) has to be made (in the East it is usually prepared for each meal). The banquet is evidently a public one, or at least by public men; and the obvious implication is that it is at the public expense, probably not legitimately or imperatively. " na'ar, appar. from nd'ar, to shake, from the bustling activity of youth ; spoken of a (usually unmarried) man not over forty, and often applied (like " boy ") to a servant. '^" bdni) ; akin to bdkar, to be a first- ling (as opening the matrix). Hence comes also bdrjdr, a berve, as having horns budding forth, or perhaps from f/oring. '■" \iKhr/hf (plur. constr. of a presumed ^e.shn; from \hhar [akin to i/dnhar, to be {)ip-)right, i. e., correct], which prop, means to be straight, hence prosperous or hap[)y), used only thus as an inter- jection. Kindled doubtless is the relative ''mher, through the idea of di recti rryies.i or close connection. ^^ chowr (elsewhere chor), from ehdrar, to be arid or in a ichite heat (hence chor or chuwr, fine line7i ; chdvar, to become pale), as a symbol of honor. Kindred prob. is also ehdrdh, to burn with anger. '■^^ A striking but not very common use of the dual, in allusion to the remissness of both hands. '" From mdkak (with Chaldaiziug daghesh in the first radical, like other instances in Heb.), akin to niuwk, to shrivel, pine or melt. ^5 niit/dreh, a slightly varied form from miqreh, a " hap " or lot ; denoting the juncture of the tim- bers or sides of a house. ^^ A pair of hands (the owner's or tenant's), which ought to have been busy ; the dual lieautifully cor- responds to the preceding clause, where perhaps it was specially employed to suit the expression here. X, 20 ECCLESIASTES. 113 A. "V. 20 IT *Cui-se not the king, no not in — '- '- thy t" thought; and curse not the rich in thy bedchamber : for a bird of tlie air shall carry the voice, and that which hath w'mga shall tell the matter. 20 Curse not the king, no, not in thy ^ J^^ thought ; and curse not the rich in thy — '- '- bedcliamber : for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. * Ex. xxii, 28. t Or, conscience. 1611. a thought. British. and + wine'' "' will + gladden the + life ; ''> '^ || Jocularity and free indulgence are pro- moted by wine, which is usually abundant on such occasions; and thus they add to the reck- lessness of the carnival, and'' '■' + (the)''' '^ -I- silver '' "^ will + heed [answer] (to-wit)'- ■" the -I- complete [whole J. || Cash must settle the bill, and this will "pay the shot" for everythinif. The public exchequer has to meet the demand, and thus the community are doubly defrauded by worthless officials. The body politic, like a leaky and ill-cared-for tenement-house, soon goes to pieces. 20. Another admonition relating to public persons, and one very useful in view of the criticisms natural and fiequent on the part of private individuals concerning such characters. Also'^'" in + thy + knowing- [consciousness] a 4- king nay ^'' shouldest + thou + niake -I- light -f- of [abuse], || Notwithstanding the temptation to denounce such outrages, one should exercise jjrudence in expressing indignation, especially violent or offensive language against the authorities. Comp. 1 Pet. ii, 13. Because it is neither safe (comp. viii, .3, 4 ; Rom. xiii, 4) nor right (comp. viii, 2; Acts xxiii, 5). Indeed the language, strictly construed, forbids or dissuades from harboring such thoughts even, as likely to develop into words and acts, and -I- in-f the + chambers -f of thy -1- lying -I- place nay- ' shouldest 4- thou -I- make 4- light + of a + wealthy + man ; I In the most private apartment, such as a bed-room, the same caution is to be observed in uttering what might be regarded as treason- able. The grandee is here represented from the kindred aspect of a rich man; tiierefore having the pecuniary means of carrying his vindictiveness into effect, because a -I- flier -l-of-Fthe-l-sky will -f cause -H to + walk (to-wit)''" the-F voice, || Some person, as unobserved or insignificant as a casual bird, will be likely to report your words, espe- cially if severe, in hope of currying favor with the authorities — for sycophancy is proverbial in the East, and -I- a -I- master -I- of the -H two -I- wings " will -1- make -1- to -f front [tell] "'■' ^'' a -I- speech [word]'-" || Some inkling will be sure to be reported, secretly as if by a carrier-pigeon or tuicouscious parrot, or some other mysterious agency. It is won- derful how fast and far news travels; and it is especially instructive to note how quickly and how exaggeratedly a jiiece of ill-fame is divulgated. The article is unnecessarily excluded by the Masoretes. 114 ECCLESIASTES. XI, 1 CHAPTER XI. 1 Directions for charity. 1 Death in life, 9 and the day of judgment in the days of youth, are to be thought on. 1 ' Cast thy bread ^upoii the waters: for J^^ J^^ 2 thou shalt find it after many days. ^ Give J^ "y ^ Cast tliy bread *upon the waters : for thou slialt find it after fmanv davs, 2 Give a portion to seven, and also to eight ; for thou knowest not what evil shall be upon tlie earth. 3 If the clouds be full of rain, they empty o-tlmm- selves upon the cartli : and if the tree tiill toward the * .south, or toward the « north, in the place where the tree falleth, there it shall he. ' * Heb. -upon the face of the ivaters. t Deut. xv, 10 ; Prov. xix, 17 ; Matt, x, 42. a themselves t South a portion to seven, yea, even unto eight; for tliou 3 knowest not what evil shall be upon the earth. If the clouds be full of rain, they empty themselves upon the earth: and if a tree fall ^ toward the south, or •• toward the north, in the place where the ■ Or, Send forth 2 Heb. upon the face of the waters. 3 Or, Divide a portion into seven, yea, even into eight * Or, in XI, 1. As the writer aijproacbes the conclusion of his essay, he grows more mellow in spirit and more tender :n counsel, looking more calmlj', hopefully and piously into the dread unknown of the future, and recommending a suitable preparation, so far as pos- sible, for it. This is still in his previous vein of practical suggestion as to the best method of improving the advantages and opportunities of the ])resent life. The figurative style of illustration liere prevails even more than before. Send thy + bread ascent-wise [upon] + the + face + of the + "water; || This has usually been understood to refer to the Egyptian ])ractice of .sowing giain during the inundation; but that allusion seems to us inappropriate, becau.se (1) the seed is not actually scattered on the water, nor during the freshet; but upon the mud after the overflow has subsided ; and (2) such a practice did not and could not prevail or even obtain in Palestine, where no such annual rise of the .streams or inundation of arable land occurs. We ap]irehend it rather refers to the universal habit of feeding lish, espeoiallj'' in private ponds, such as the author speaks of (ii, 6 ; there for purposes of irrigation, it is true, but equally available for lish culture, as was common in Egypt and other Oriental countries, and is evident on their monuments). Whichever be the allusion, it obviously is u.sed here as a symbol of benevolent and thrifty effort (comp. ver. 2) ; as if saying, Di.siribute your bounty, eveil at the risk of throAving it away, and on suljjects seemingly as thankless and unlikely to improve it as the unstable and harvestless sea. because in + the + abun- daiice + of (the) *> '"' + days thou + wilt + find + it. || It will (at least on the average or often enough to encourage and justify the venture) yield a return. Comp. Luke xvi, 9. How often has a casual act of kindness or charity secured a friend, afterwards one in need! 2. Give a + lot to + seven and + also to + eight ;|| Seven being the sacred and full number, is here taken as the .symbol of complete and universal beneticence; but in order to make assurance doubly sure (comp. Luke vi, 38), the writer adds the eighth as an over- plus (comp. Amos i, 3), the octave making up the full week of festival (Lev. x.xiii, 36; Num. xxi.x, 35; comp. Luke ix, 28). because not thou + 'wilt + know "what will + iie-extant as + badness''' "' ascent-wise [upon] the + earth [laud], jj In view of the un- certainty of the future, and especially of the continuance of one's own prosperity, this method of investment is good policy; for (1) It scatters the chances of repayment or benefit more widely (not to " carry all of one's eggs in the same basket,'' one thing may pay if another does not) ; (2) It is best to give while one has it to spare, for some day he may not have it to give at all; (3) If misfortiuie should come to the donor, some of his beneficiaries may repay the alms or favor with interest (comp. Luke xvi, 4). 3. If shall + be + filled the + scuds ^ with + a + sho"wer, || That is, whenever the clouds are surcharged with nujisture; — a figure drawn from the bountifulncss of nature. Tliis of course in Palestine is characteristic of the winter or rainy season, but is neverthe- less (or on that very accoimt) suggestive of fertility, ascent-wise |u})()n] the + earth they + "will + cause + to + empty it; || They s])ontaneously ])our their treasured burden copiously on the thirsty soil, and even upon barren land, or what would be so except for their irrigation. Imitate their liberality, and do not selfishly hoard or grudgingly bestow the rich blessings which you hold, and + if shall + fall a + treein + the + south '■ "^ and [or] + if in + the + north, || The wood-man's craft is here again adverted to (see x, 9), and a tree jierhaps has fallen in the contrary direction from that expected by the feller. Still he is not disajipointed as to his main purpose; for the tree is just as effectually prostrated in either ease. In like manner the benefactor ought to be equally gratified and satisfied with the issue of his charity, since somebody is really benefitted or comforted, and the particular person or nianneris immaterial, in -I- the 4- rising-point |i)lace] ^' ''-Fof which-t- may -1- fall the -h tree, there it-f-will-Mn-extant'.^ II The trunk will not escape from the wood- ' 'db, a heavy mist or rain-cloud, enveloping the landscape and dariiening as well as moistening the air. ^ y^kmv^ for yihyeh by a transmutation of letters very common in Heb. (indeed constant in the pron. huw\ which seems to be from the same root), and therefore not a Chaldaism nor an evidence of late date. XL 4 ECCLESIASTES. 115 _^^ "y^ 4 He that obsevveth the " wind shall not — '- '- * sow ; imd he tliat regardeth the <= clouds sliall not nap. 5 As thou knowest not what is the way of the spirit, dfior how the bones do grow in the womb of her that is with child : even so thou knowest not the works of God who maketli all. 6 In the morning sow thy seed, and in the even- ing withhold not thine [thy] hand: for thou know- est not whether *shall prosper, either this or that, or whether they both slui.ll be alike good. 4 tree falleth, there shall it be. He that ob- A. R. serveth the wind shall not sow; and he that 5 regardeth the clouds shall not reap. As thou know- est not wliat is the way of the i wind, nor how the bones do groiv in the womb of her that is with child ; even so thou knowest not the work of God 6 who doeth all. In the morning sow thy seed, and in the evening withhold not " thy hand : for thou knowest not whieli shall prosper, whether this or that, or whether they both sliall be alike good. * Heb. shall be right. I Or, spirit Itill. owind, isow: c clouds, rfuor ' thine British. cutter, but be accessible and avaihible still for all useful purposes. In like manner the sub- stantial effects of beneficence will permanently remain, whether the original desire or special motives of the donor have been fully met or not. This is an additional (but kindred) reason to the j^receding. The line of argument here pursued is not mercenary or venal nor even selfish, although (like Scripture exhortation generally) somewhat ad-hommem or personal; for the genuin'e sentiment of charity is really appealed to and fostered by such inducements, and it is thereby heightened and broadened. The giver's own soul at least is refreshed and sweetened by the act, and he will not lose his spiritual and eternal reward. Comj). Matt. V, 43; Luke vi, 35. 4. There follows an agricultural illustration of the same principle of prom])t and earnest fulfilment of one's tasks, Aviiether eleemosynary or productive, taking some risk in a calm re- liance upon Providence. One + keeping- [watching] the -f -wind not will -f- so-w ; I! The timid farmer waits for a favorable time to plant; not that the modern superstitious as to the proper time of the moon, or other equally futile "signs," are here specially alluded to: but the wind, in its direction and character, is a fair prognostic of the weather likely to ensue; and this may be too dry or too cold for germination of the seed; but especially is a violent wind injurious to the even distribution of grain when broad-cast (as usually) by hand. Comp. ver. 6. and + one + seeing- on '''>*+ the 4- scuds not will + reap. || In like man- ner dry weather, when the rain-clouds have disappeared (in Palestine from April to Sept.), is even more important for harvest; and the husbandman observes these with the greatest solicitude. The writer, in all these recommendations, does not disparage reasonable caution (which he elsewhere commends; see iii, 2); but only that lack of enteri^rise, which borders on the sluggishness of x, 18. Comp. Prov. xx, 4; xxii, 13. 5. An itlustration of the impossibility of foreseeing these contingencies for which we may idly and harmfully Avait. is here drawn from the mysterious process of gestation. As -f that -f- which there -1- is nothing + of-f- thee knowing what is the + tread -i- of the-f wind [spirit]/ || Science has never discovered the secret ])rinciples of generation and conception ; especially the mode in which the pervading vital force (which is the expression or result of the soul-power) acts upon the physical elements or assists in the leproductive functions. The important distinction of sex is always a matter of uncertainty, and modern researches have not approached its solution. as-fthe-Hbones are in -h the + belly -f- of the + full -I- woman ; II That is, during the ])eriod of pregnancy, imi>lying their origin and growth. Anatomy has observed many of the phenomena and traced their progress, but has not advanced in their essential explication beyond the fact of the execution and observance of the primitive fiat " after their kind" (Gen. i, 25, which applies to the animal nature of man in common with the lower orders), as-l-as [just so] not thou -(- wilt -I- know (to-wit)'-" the-fdeed-i-of (the)-t-God,'''"' who will4-do (to-wit) the + complete [whole]. II The Avays of divine Providence are as iuscrutaljle, and these apply not only to the weather, the seasons, the crops, etc., but equally (and if Ave may so say, more em- phatically) to the more important events of life, Avhich affect our moral character and call for prudence. The old lesson of acquiescing, Avhen we can neither control nor understand, is here substantially reiterated. On the sovereignty of God (in the last clause), in contrast with man's ignorance and impotence, comp. especially iii, 11, 14; vii, 13; viii, 17. 6. The Avriter once more reverts to an agricultural scene for an ex{'mj)lification of this practical lesson (trust in Providenc(>, Avitli human synergism) in a direct i)ractical form. In -1- the -t- prying [morning] sow (to-wit)''" thy + seed, || That is, as early as circum- stances permit. " A good (iuid iirompt) beginning is half the battle." The lingering man is a lazy one, and lets slip the favorable (and perhaps the only) opportunity for effort and success, and -1- to [at] -t- the -I- dusk [evening] nay^-' shouldest + thou -f cause -I- to -f rest thy -1- hand; || Do not quit even at early night-fall (or in the afternoon), if circum- stances still allow the prosecution of the task. Especially do not Avait or desist through any 2 ruivach, here nearly equivalent to uephesh or animating referring to a human being. Comp. note "''''. principle- but distinguished from it as 116 ECCLESIASTES. XI, 7 A , "V". 7 1 Truly the light is sweet, and a pleas- — '- ' ant "thlny it is for the eyes to behold the *sun : 8 But if a man live many years, and rejoice in them all ; yet let hitu i-emember the days of c dark- ness; for they shall be many. All that conietli is vanity. 9 •' Rejoice, O young man, in thy "^youtii ; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine [thy] heart, and in the sight of thine [thyj eyes : but know thou, that for all these ^things God will bring thee into judgment. 1611. a thing is it Asun. cdarlsness, r cause + to + touch [approach] duplications [years] in"'" + 'which thou + wilt + say, "There + is nothing- + of']'" to + me in -1- them pleasure ; " || The weariness and discomfort of old age disincline and disqualify the sul)jeet for any so serious exertion as the outset upon a life of piety, and especially the radical changes which such a reformation of a long career involves. If the effort and the resolution were difficult in youth, they become doubly irksome, ineffective and hoi:)eless now. The pursuit of happiness, which is generally stated to be the main spring to human endeavor, has become slackened by satiety or disappointment, and there is a strong tendency to mel- ancholy and morbid dissatisfaction bordering upon desj^air. The influence of the bodily condition and nervous tide upon the mental state and spiritual energy is amazing, almost overpowering. In point of fact conversions in mature or advanced years are comparatively rare. The elderly irreligious contrive to delude themselves and evade the issue so long, that they at length succeed in persuading themselves into some sort of a comfortable theory on the subject, which is proof against the entreaties and exhortations of friends, the ad- monitions of conscience, and even the strivings of the Holy Spirit. The most irrational thing of all is that their increasing loss of interest and satisfaction with the joys of time and sense should lead them to a deeper neglect of the higher, deeper and more constant source of all true happiness, which lies in the opposite direction. Those who have early sought and fotmd the path of sacred wisdom never ex])ericuce this revulsion or discontent even with their earthly allotments or physical disabilities. A serene and happy old age is the fruit of a considerate and temperate youth; piety sweetens every period of life, and gilds even the tomb with a heavenly lustre. It enhances the joys and softens the griefs of all ages; it is the conservator and invigorator of universal humanity. 2. in-course-of [until | thc + fime in+which not [l)efore] shall + darken the + sun and + the 4- shine and + the -I- moon and -I- the + stars, || All these are figures for nuirky weather, obsciu'ing the two-fold illumination of the day (the dii'ect and the diffused rays of the sun) and of the night (the moon and the stars) ; and they represent the gloomy aspect of decaying life in old age, without the ciieerfulness of antici])ati()n and conscious vigor. Further than this it is inept and puerile to press the metaphor, and + return the + scuds after the + shower ; || This is a more distinct picture of the rainy season or winter of Palestine (like other ti-o]ncal regions), which consists chiefly of successive showers with comparatively clear air between, the misty clouds frequently and often suddenly concentrat- ing again and pouring down torrents for a short time. The shocks to the physical system XIL 3 ECCLESIASTES. 119 _^_ "V". 3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and *the grinders cease be- cause they are few, and those that look out of the windows be " darkened, 4 And the doors ''shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of niusick shall be brought <= low ; 3 rain : in the day when the keepers of the ^_ J^_ house shall tremble, and the strong men shall bow themselves, and the 'grinders cease be- cause they are few, and those tluit look out of the 4 windows be darkened, and the doors shall be shut in the street; when the sound of the grinding is low, and one shall rise up at the voice of a bird, and all the daughters of music shall be brought * Or, the grinders fail, because they dgrind little. 1 Or, grinding women 1611. o darkened: ishalbe clow. d grind British. in advanced life may be denoted by these descending floods, and the rheumatic twinges that precede and attend them by the accompanying and overliauging slieets of rain-vapor. Winter in every climate lias always been a type of old age. 3. in -I- the + day in 4- which + shall + totter the + keeping -i- ones + of the + built-f lunar [house], || Here is introduced a more extended simile, that of a line old family- residence, where the aged owner is endeavoring in a feeble and imperfect manner to keej) up the gentility and style of the former fashionable and popular resort. The janitor or gate- wardens still are present, as if to usher in visitors ; but they too are old, and no longer stand with erect mien, or hasten with firm step to meet and introduce the guests. The shaky legs of the decrepit are evidently depicted in this jiart of the comjjarison. and -1- bend -1- themselves the + mortals 4- of (the) '- *■' + writhe "• '" [valor], || These are the palsied arms of the aged frame, wliich correspond to the guards who pace in front of the palatial structure; but (like their fellows the porters) they are now superannuated and no longer fit for the duty of protection, and + vacate the -f grinding- -I- women because they-h have + heen-little [few], || With this clause begins a brace of references to female domes- tics, whose in-door avocations correspond to those of the male attendants outside. In the East the task of preparing the flour for each meal invariably devolves upon the wife, daugh- ters or maid-servants of the establishment; and these, in tlie case of this semi-deserted abode, are now too incompetent to the labor, being thinned both in strength and in number. They represent of course the teeth of the old man, which are too few to masticate the food properly. As two women (note the plur. of the text) sit opposite each other at the hand mill, and make the "rider" or upjjer stone revolve by each giving it a push in turn; so the two gums with their double row of teeth act as grinders over against one another, and -|- have + darkened " the -f- women + seeing- in -(- the -i- interlacing-s [ lattice-windows] , || These are tlie female members of the family, who run to the window with natural curiosity, and peep through the interstices at the approach of a stranger (com]). Judg. v, 28, 29). Now, however, the openings are obscured by ill-patched decay, and the view is obstructed and imperfect. The eye-sight of the old man is failing, and tliis is another characteristic symp- tom of his impaired faculties. 4. and 4- be -I- shut -t- up ^ the-i-two-l-swing-ers [door-leaves]* in -1- the -1- travers- ing- [street],'^ || This is added as a third featuir of the declining interior powers; the hear- ing — another of the senses, closely associated with the vision — becomes impaired, so that sounds from without are indistinctly recognised, as if through doors closed l)y the fearful and defenceless inmates of a dilapidated mansion, in -I- the + being-lo w 4- of the 4- voice 4- of the 4- g-rinding- ; || This clause is appended to the foregoing, very much as the dim- inution of the mill-women is to the middle clause of the preceding triplet; but it here in- troduces a fresh series, suggested (after the writer's habit) by the last mentioned fact of the ear-defect, except that it is a more subjective or internal failure. As the noise of the mill- stone is reduced among the tenants of the half-deserted dwelling, so the craunching sound of chewing is feebly conveyed to the tympanum through the interior passage from the mouth or Ijy the connected l)ones, and in fact is less itself in consequence of the loss of the teeth, and 4- he " 4- shall 4- rise to4-the4-voice4-of the4-twitterer [bird], || The * 'anshei/, usually regarded as the irreg. plur. constr. of ^h/sh, but perh. rather that of ^enownh; in either case, however, used as a synonym for a male individual. See note '^i'-"'. - Here the Fut. -f the preced. sentences is ex- changed for a Prater, so as to correspond to the tense of the subsidiary clause immediately before it. Throughout this allegory of old ,ge there is observed a careful use of distinctive links between the successive series of images. Not only are adverbial or conjunctive terms (" also," " ere," etc.) employed for the larger sections, but the Future is carried on by " I'rti' conversive" with the PraHer in order more closely to con- nect the associated figures in each picture or set of tableaux. ■* Pual, intensive pass. ■* (It'hth, the valve or hanging of the door, from daldli., to swmr/ loose, akin to ddlal, to Oe pendulous. •' shihvf/, a. pla.cc of public concourse, from shuwq, to run .^ and fro ; whence showq, the trotter or leg; akin to shdqaq, to range or rove about eagerly. '' The :aan, who is es.sentially the subject of the whole description, can only be meant here. All the other jiossible translations are unsatisfactory and fore; '. :,s well as incongruous with the context : e. fi., '■ ne will waken at the sound of the sparrow," " The sparrow shall rise to shriek," etc. 120 ECCLESIASTES. XII, 5 _^_ "V^ 5 Also?«A<^^/< they "shall be afraid of *road base, sloping sides, and Avithout handle or ears), then return with it upon their head for domestic use. As these are invariably of pottery-wave or simjile burnt clay (terra cotta), they are easily broken if set down hastily, especially in carelessly letting them down from the head upon the stone curb or rim of the fountain or spring. This accident is aptly com])ared to the collapse of the human system under some casualty or disease, and [or] + shall 4- be 4- wrecked ' ^ the ' ' -I- roller [wheel] to"Ward'* the + pit [hole].|| lucaseof a (lee]> cistern or artificial reservoir of surface-water stored up (which is the frequent alternative in the f^ast for a living supjilj^, and here may include a weJl or dug cavity likewise), a rope or (still Ijctter) a wheel witli a rope and bucket (or pail of any material, usually a mere ])ottery-jar as above) is employed to draw it up (see .John iv, 7, 11, 28). This last is very apt to come in contact with the stone walls of the cistern or well in descending or ascending, and thus the risk of the pre- ceding clause is enhanced. Furthermore the rope on the wheel itself is liable to damage by some such or other casualty, and although the latter could hardly come into direct collision with the curb or stoning-up, yet it may in this connection not improperly be said to be broken or rendered useless by its association with the injured part of the apparatus as a whole. The larger wells in the East have two wheels, one at the top and another at the bottom, round which passes an endless band (usually of straw rope) with a series of earthen buckets attached at close intervals, which dip up the water, convey it to the surface, and then empty it as they turn over at the top ; very much like a modern chain-pump. Still larger wheels are also employed for raising water on a grand scale from ])onds or rivers, having paddles attached to the rim, which act as elevators on a similar princij^le. '•* Instead of the textual yerdclteq, ulndl be re- moved., the Masoretes prefer the marginal i/erdtheq., shall he boiiiij, used in a contrary sense of dissolv- iuff ; which is not only unnecessary but contra- dictory and unwarranted by any other instance of the use of the latter word. ^^ A form usually assigned to rdtsats, which seems to have the idea of brcakhif/ ; but is rather perhaps to be regarded as regularly formed from the cognate ri'iwts, usually meaning to ru?i or rush, but here (and in many other forms) bear- ing the same meaning of smaxhinr/, as if by col- lision. "* kii'J, of uncertain derivation, but regularlv 11 used of the earthen vessel which Is the common Oriental receptacle of water and other culinary requisites. ^~' The article is here employed because there is but one such wheel at the place, namely, the fixed or permanent one ; whereas the water-jar of the preceding clause (which has no article in the text) is any vessel of the sort that may chance to be brought for that purpose at the time. '" Xotice the change of the preposition also in this case, denoting horh.onlal or mediate collision with the side of the well or water basin (in letting it down), instead of the vertical motion of the imme- diate connection preceding. 122 ECCLESIASTES. XII, 7 J^^ "y. 7 *Then shall the dust return to the earth - — '- as it was : and the spirit shall return unto God who gave it. 8 Tl tVauity of « vanities, saith the preacher ; all *w vanity. 9 And :1:<^ moreover, because the preacher was wise, he still taught the people <* knowledge ; yea, he gave good heed,"and sought out, and §set in order many proverbs. 10 The preacher sought to find out 1 acceptable « words: and /that which was written ivas upright, even words of truth. 7 and the dust return to the earth as it was, ^_ J^^ and the spirit return unto God who gave 8 it. Vanity of vanities, saith the Preacher ; all is vanity. 9 And further, because the Preacher was wise, he still taught the people knowledge ; yea, he 1 pondered, and sought out, and set in order 10 many proverbs. The Preacher sought to find out = acceptable words, and that which was writ- ten uprightly, even words of truth. *Gen. iii, 19. t ch. i, 2. tOr, the 7nore wise the e preacher zvas,&e. § 1 Kings iv, 32. \\Ueb.xmrds of delight. 1 Or, gave ear 2 Heb. words of delight. 1611. a vanities (saith the preacher) all 6is cmoreover be- cause d knowledge, yea he e words, /that which was g Preacher British. 7. And [so] + -will + return the + dust'' ascent-wise [upon] the + earth as + that + "which it + was-extant, || This is the liuale of the whole, so far as the body in this world is concerned. Comp. iii, 20; v, 15; ix, 5, G. Consequently it behooves us to improve the present (ver. 1). and [l)ut] + the + wind [spirit],''" it + "will + return toward"" (the)''* '"' + God which [who] gave + it. || The distinctive origin, nature and destiny of the human soul are here clearly and purposely taught. Comp. iii. 20, 21 ; and Gen. ii, 7. 8. Having thus concluded the practical exhortation of the book, it remains for the writer simply to repeat the motto or text witli which he began his discussion (i, 2). Breath'- " + of breaths'' ^ ! has + said the + Congreg-ator ; '• ^ the + complete [whole] is a + breath.'"' II This is after all tlie upshot of hiuuan existence upon earth; transient and unsatisfactory at best, certainly so if this be all of it. This important reliev- ing princijjle, the balancing of accounts hereafter, which alone can justify the hopes and assure the dignity of man, or warrant the efforts and vindicate the government of God, the author will presently adduce as the clenching doctrine of his entire treatise (ver. 13, 14). This verse may stand either as a concluding one of tlie foregoing section or as an introduc- tory one of the following ; in fact it is a connecting link or caesura between the two, in ac- cordance with the writer's habit of transition from topic to topic. 9. Here distinctly begins the epilogue of the poem, which is, however, more systematic (we had almost said, prosaic) in form and more practical in matter than the body of the treatise; indeed, it is a sort of postscript, in the nature of a jireface, written — like most prefaces — after the work had been constructed and so far completed, and intended to give the reader a more definite idea of the scope, plan, and purpose of the author in its compila- tion. And + exceeding [Furthermore] in + which [as much as] -(- ^as-extant Con- gregator''^ wise, || The writer claims to be among the philosophers of his day, and to have maintained this character in the present treatise, as well as in the observations and reflections which led him to it. repeatedly [constantly] he + caused + to + learn knowledge (to-wit) '> ^' the + people; || He consequently was entitled to assume the role of a religious instructor or moralist; and of that function the present sermon is in part the exercise. So much for its origin and authority, as a personal matter; next as to its method and materials, and+he + eared [pondered]^' and + investigated :" || These two nearly synonymous terms are tantamount to averring that he used careful research in collecting the facts and principles contained in his production, he + straightened + out" reigning-speeches [proverbs]-* abundantly :'-" || He collected and arranged the sententious teachings of former sages, of course adding his own cogitations and lucubra- tions. The author seems here to refer not merely to the present compilation, but to the larger repertory which he is known to have composed (1 Kings iv, 32), probably forming the basis of the still extant Book of Proverbs (Prov. i, 1 ; xxv, 1 ; xxx, 1 ; xxxi, 1) ; comj). ver. 11. 10. searched Congregator''^ to + find speeches [words] '> ^ + of pleasure ; |[ He endeavored to clothe his ideas, namely, the sentiments thus amassed and digested, in ap- " Evidently alluding to the primal sentence (Gen. iii, 19). '^ An analogous distinction in the use of the preposition to that noted above (note '*) ; the absolute or direct resolution of the body with its parent dust, and the simple direction or approximate re- lation of the spirit with the divine source. -' Piel of \izan (which is perh. only a denoni. from ozen, the ear), in the sense of halnncc or weigh ; or perh. rather equivalent to the Iliph. of the same verb, meaning to give ear to, i. e., hearken or heed. 2^ Piel of chdqar, prop, to probe (akin to hdqar, to "pry" into; ndqar, to "penetrate," etc.), hence to examine. '^^ Piel of tdqan (akin to tdkan, to " poise "), prob. to level up or balance ; hence to produce an equilib- rium or uniformity. ^* mdnhdl (from mdshal, prop, to compare to- gether ; hence to " rule," through the idea of Judi- cial decision [like k/j/j'w]), a comparisoii or simile, parable, etc. ; used of any adagial or pithy say- XII, 11 ECCLESIASTES. 123 ^^ "y". 11 The words of the wise are as goads, — and as nails fastened by the masters of as- semblies [collections], ivIdch&VQ given from one shep- herd. 12 And further, by these, my son, be admonished : of making many books there is no " end ; and much *study is a weariness of the tlesh. * Or, reading. I end, 11 The words of the wise are as goads, J^ JJ, and as nails well fastened are the words — '■ - of the » masters of assemblies, which are given 12 from one shepherd. ^And furthermore, my son, be admonished : of making making many books there is no end ; and much study is a weariness of the flesh. ' Or, collectors of sentences these, my son, be learned 2 Or, And as for more than propriate and pleasing language, pungent and yet attractive, not by mere novelty and par- adox, but by judiciousness and soundness. This may hint at the poetical guise of his essay, and certainly suggests its didactic style, and + the + written + book was uprightness, speeches [words] '•'-!- of stability [truth]. |i Two essential features or characteristics of the volume or roll thus produced are here specified, namely, its honesty or sincerity (includ- ing [subjectively] candor and [objectively] conduciveness to morality) and its trustworthi- ness or accuracy (including objective verity of fact and subjective fidelity of representation). We have abundantly confirmed this verdict in our interpretation, greatly as some critics have contradicted it. 11. Here the writer advances from the statement of his own claims and writings to a wider recommendation of this species of literature as a whole. First (in this verse) he characterizes it in two double sets of intrinsic particulars, figuratively stated. The-f- speeches [words] '• - -f- of wise -I- men, as + (the) -1- goads, j| Sage maxims are incentives to thought, as goads are a spur to an animal. The incisive form and often odd phraseology of adagial sentences especially contribute to this striking effect, while their enigmatical laconicism provokes criticism and stimulates inquiry. and -f- as -1- bristles "'^ [nails] planted,** II They also resemble pegs firmly driven in a wall or other suppoit; permanent and secure, they hold tenaciously the attention and the recollection by their j)aradoxical presentation and usually alliterative (often poetic) expression. Both these comparisons heighten the description of their impressive weight, are the -1- " masters + of gather- ings; "''' II That is, such collectanea or compilations are like the above objects. They are here entitled "masters " (a term often employed in Hebrew in a wide or mataphorical sense) as being masterful, like experts in the special line in question, they -1- have -1- been -f- given from + a -f- feeder ^® one. II This figure comjiletes the second pair of descriptive epithets relating to the " works " of such proverb-mongers. They are digested and assorted and assimilated by a single editor, as in the case of Solomon's books above referred to. This gives them not only authority, but also unity and consistency as well as perspicuity. It also preserves them to posterity, and adds to their currency. In these remarks the author implies that such was intended to be the nature and influence of his own treatise likewise; and in the next verse he intimates that he had sought to avoid the faults and wearisome tendencj' of most of these usually diffuse collections, namely, by a more discriminative selection and a more systematic and entertaining mode of exhibition. 12. And -h exceeding [Furthermore] from -I- them, my -1- building-one [son],be-l- enlightened ; || Accordingly the writer now descends to a more personal style of remark, and addresses his reader by a familiar and endearing title, suitable to his own advanced age and ripe experience, and to the didactic and practical character of his essay (comp. Prov. i, 10; ii, 1; iii, 1, 11 ; iv, 1, etc.). The additional and concluding observation in this prefa- torial statement is a sort of criticism or animadversion upon the previous efforts of the kind jtist referred to, as authors nowadays find it necessary or expedient to reflect upon works similar to their own. in order to justify the preparation and publication of another by them- selves : they hope to imitate the excellencies and yet escape the defects of their predeces- sors. He therefore admits and advertises in advance the ordinary dulness and voluniiu- ousness of such disquisitions, and makes this very fact the occasion of recommending his quasi-pupil not to trouble himself with their perusal, much less with too profound and ex- haustive researches into the whole subject. This, he seems to flatter himself, he has spared him by his own abstract and lucid exposition, to + do [make] enumerations [books] abundantly''"' there -f- is nothing + of clip [end] ;'^''^ || This declaration can hardly be taken in the modern sense that book-making or authorship is overdone or at least very co- piously carried on ; for it was scarcely true in the writer's time, and if correct its utterance here would be inapposite. It is rather a reflection upon the disposition to excess in most ^^ masrnerdh, here only (by a frequent inter- change of sibilants) for marmerah, from cdrnar, to stand erect, like the hair in terror. ■'' Used tropically, the apparent incongruity of the figures being neglected, as very often in Heb. poetry. ^' ^a^uphowth (for ^&fuppdioh), apparently used technically in this phrase to designate what we would call complete or collective editions of such productions. 28 The metaphor of a shepherd is a common one in Heb. for a curator of any kind, and may easily be extended to editorial care and supervision. 124 ECCLESIASTES. XII, 13 ^ "y _ 13 T *Let us hear the conclusion of the ; 13 ' lliis is the end of the matter ; all hath J^^ J^^ whole matte)': Fear God, and keep his | been heard: fear God, and keep his com- 'comniandnients : tor this is the whole dutt/ of man. ' Or, The end of the matter, even all that hath been heard, a commandments, b is mandiuents; tor =this is the wliole dut// of man. 1 Or, Let ns hear the conclusion of the whole matter 2 Or, this is the duty of all men efforts in the •writer's own line — a fact which no doubt largely led to the perishing by neglect of such cumbrous and uninteresting volumes, while his own abridgments have survived. Tliere is also hei-e implied the idea that an exhaustive collection or recension of even the current aphorisms of the day would have been injudicious on his jiart, because few if any readers would have the courage or patience to wade through them. This last thought is more distinctly brought out in the next clause, and + study "'■* abundantly''" is a + "weariness + of the + flesh. || This now trite remark also cannot aptly be interpreted altogether in its modern a^jplication, but mtist be tmderstood as holding good of special and concentrated attention to such al)struse topics as the writer is particularly contemplating, especially intense and exclusive devotion to the dry and bulky tomes or dissertations already i'Uuded to; as much as to say, it would be a tiresome task to read them through or even enumerate and review them. Comp. i, 8. The injurious or at least disturbing and incon- veniencing effect of the sedentary and recluse life of a professional and ardent scholar upon his physical health is proverbial ; but it does not ajipear to be disastrous to general comfort nor fatal to longevity. The excitements and revulsions and ex2)erieuces of a more active career are equally if not more dangerous to mental and moral, indeed even to bodily, soundness and endurance. The writer appears to be chiefly continuing his critique uj^on the tedious discussions or compilations frequent in his day upon the abstruse and common- place themes of his own essay. If our elucidation shall have contributed anything to re- lieve it from the same charge of monotony, vpe will not have labored or studied or written in vain. 13. In keeping with this admonition to conciseness, the writer hastens to close his homily (which is not long in all) with a briefly-expressed but cogent and comprehensive summary of the lessons to be derived from the entire theme. They are pithily reduced in fact to the one cardinal, universal and comprehensive injunction of j)ieti/. This alone is essential (Luke x, 42) and availal)le (vii, 36; viii, 12) for the highest ends of life (ii, 26). The + termination + of the + speech''" [word], even"' the + complete [whole] let+us-l- hear : ^' || This concluding exhortation embraces the entire doctrine of the book in its es- sential principles. This emphatic calling of attention to the main lesson of the essay by the author himself should be borne in mind by critics in estimating its religious purpose and value. The writer invites his reader's cooperation in the familiar condescending tone of a father (comp. ver. 12). (To-wit)''" (the) -|-God "- "" fear-f-thou, || This clause is the main point of the epitome of the work. It is eminently in accord with its general sentiment and many of its weightiest and most emphatic sayings; comp. iii, 14; v, 7 |6] ; vii, 18. The few observations that seem inconsistent with this teaching (e. g., especially ix, 2) are to be taken as exceptions in respect to the indiscriminate doom of mortality (ii, 14-16; iii, 19, 20), and do not affect the general rule of moral retribution (viii, 11-13). The primary im- portance of this attitude of the soul toward God is emphasized by the same writer elsewhere in the most explicit terms (Prov. i, 7; ix, 10, etc.) as well as by other parts of Scripture (Psa. cxi, 10, etc.). and-l-(to-wit) '' " his + commandments keep-t-thou; || This is added as a practical test and mai-k of this reverence for God, and is in like manner trans- ferrable to the love of God (which is the last great trait of piety: natvually growing out of the former, Rom. xiii, 10); see John xiv, 21. because yon is complete [whole] +of (thej -hman.'' " || This precept is the all-important thing for every human being, both of duty and privilege, objectively and subjectively, for safety and happiness, in point of use- fulness and improvement, here and hereafter. Comp. Mic. vi, 8. Our relations, sentiments and conduct toward our fellows are regulated and affected by this supreme standard (Matt. xix, 17; 1 .John iv, 21). Indeed it is the one great and eternal law of the entire universe, which matter and brute spirit obey perfectly because compulsorily, but which moral beings may disobey. ^^ I have retained this word as a translation of the rare Idhar/ (used here only), which, from a com- parison with tlie kindred Shemitic tongues, seems to mean prolonged and earnest attention to literary pursuits, or to any other avocation requiring in- tense strain of mind. Few persons of the writer's day certainly were so well prepared as he to ap- preciate the use or the abuse of such mental efforts and their results. ^" The rendering "tlie whole word" would re- quire the art. also with kol (" all "), and is likewise forbidden by the disjunctive accent upon it. Comp. the same absolute use of this word iu the next but one clause. ^' This seems to us evidently the first pers. fut. (>(/.s7wm«') "in pause" (itl.thniu^), and not the Niph. (whether pra;t. or part.), which in- deed would have the same form, but is inept as an introductory phrase to what is abortf to be said. XII, 14 ECCLESIASTES. 125 A. "V. 14 For *God shall bring every work into judgnioiit, with "every secret thing, whether it be good, or whether it be evil. ■ Rom. ii, 16 ; xiv, 10 ; 62 Cor. oever 61 14 For God shall bring every work into A R "judgment, ' with every hidden thing, — '- ■* whether it be good or whether it be evil. ' Or, concerning a judgement, British. 14. The tinal outcome aud argument of this grand sine-qua-non is at length propounded with all the dignity aud solemnity of a " last parting word." Because (to-wit) '■ *' com- plete [every] doing (the) "' '"' + God'' " will + cause + to + go [bring] in+judgment upon complete [every] vanished [ocT'ult] +tlii.iar, I However private, each transaction ot human lite, if it have (as indeed it really has) a moral bearing, is everywhere in Scripture represented as treasured up in the divine memory as an imperishable and inexorable record either for or against one ; and the same tremendous truth is frequently adverted to in this treatise (iii, 18; v, G [5], etc.). The time and circumstances of this retribution, indeed, were of course not apprehended by Old-Testament saints with the distinctness of New- Testament revelation ; but of its certainty they had no doubt, and they unhesitatingly ex- press themselves accordingly (see especially Psa. i, 5; Ixxiii, 17). The only way to avert that sentence is to secure a free pardon by faith evinced by repentance and reformation (see especially Isa. i. 16; xliii, 25; Hab. ii, 4); but the acquittal is not irreversibly pro- nounced till after the close of probation (Ezek. iii, 20, 21). if good and [or] +if bad. || The perfect impartiality of the ultimate verdict and award is here distinctly declared, and that the trial will apply equally to saint and sinner; comp. iii, 17; xi, 9; Ezek. xviii, 20- 32. The teachings of the Law and the Gospel are in entire harmony on this fundamental principle of the divine administration. It is lifting that so noble a treatise on the sover- eign wisdom and goodness of God in terrestrial Providence, however inscrutable they may now appear, should end with such a sublime recognition of infinite and eternal Justice. The latest conclusions of Christian sociology and theodicy have not materially advanced beyond Israel's royal sage's solution of the inequalities in human fortune and divine gov- ernment during the present life. HEBREW-ENGLISH INDEX. [N. B.— See the "Explanations" on page ix.] "2N 'dhad to lose iii, 6* V, 14 [13] xii, 5* bnN 'ebel mourning vil, 2, 4 ■j3N 'eben a stone lii, 5 DHN 'udcim a man 1, 3*, 13 ii, 3, 8, 12, 18, 2P, 22, 24, 26 ill, 10,11, 13, 18,192,21,22 V, 19 [18] Vi, 1, 7, 10, 11, 122 S!jN ''dhab to love V, 10 [9] ix, 9 rinnN 'ahahdh love ix, 1,6 IN 'ozo or ii, 19 xl, 6 f^^N Vvvdli to desire vi, 2 ^iN ''oicr to shine viii, 7 ■-liN 'oirr a shine ii, 13 xi, 7 TN '«z then ii, 15* ■)TiS ''dzan to (giTe-)ear xii, 9* ■)Tb< ''ozeii the ear 1,8 riN 'rtc/; a brother T Iv, 8 inN ''echdd one ii,'l4 iii, 192, 20 iv, 8, 9, 10, 11, 12 vi, 6 THN 'dchuz to seize ii, 3 'nriN ''achar after ii, 12, 18 ix, 3 iil, 22 X, 14 vi, 12 xii, 2 vii, 14 ^riN \1c?iar to be-after V, 4 L31 iriN ''acher an after-one vii, 22 *|i"inN 'acharowv after-wise vii, 7, 15 ix, 18 sentati-v '■e-plaiit i, 11 ' Iv, 16 -:"TinN 'achcu'owndh afterTvard i, 11 ^■■TlON \iclianyth after-part vii, 10 X, 13 ■^N 'ly -woe iv, 10* X, 16 x,9 ■^N ''ey where ? vii, 2, 14, 20, 28, 29 viii, 1,6, 8, 9, 11, l.'j, ix, 1, 3, 12, 12, 15 X, 14 xi, 8 xii, 5, 13 vii, 27, 28 ix, 2,3, 18 xi, 6 xii, 11 vii, 18 xii. 2 Ii, 3 ii, 16* ■|^N \iyin nothing i, 7, 9, 11 ii, 11, 16, 24 lii, 12, 142, 19^ 22 iv, 12*, 83, 10, 16, 17 [v, 1] V, 3 [2]2, 11 [10], 13 [12] vi, 2 'aJ''N ''iysh a person i, 8* iv, 4 vi, 22, 3 bpN ''dknl to eat ii, 24, 25 iil, 13 iv, 5 v, 11 [10], 12 [11], 17 [16] 18 [17], 19 [18] bx 'al nay V, 2 [1]2*, 4 [3], 6 [.5]2, 8 [7] vii, 9, 10, 162, 17-2^ 18, 21 viii, 32 bN ''el toward i, 5, 62, 72 iii, 202 iv, 17 [V, 1] vi, 6 vii, 2^ nbN 'elleh these vii, 27 D"^ti"rN ^gloMym God i, 13 ii, 24*, 26 iii, 10, 11,1.3,142,15,17,18 V, 1 [iv, 17], 2 [1], 4 [3], 6 [5], 7 [6], 18 [17], 19 ix, 12 ( [18]2, 20 [19] iVn 'illuw although vi, 6* DN 'im if iii, 12 iv, 10, 11, 12 V, 7[6], 10 |9], 11 [10]2, Vi, 3 DN V'm a mother V, 15 [14] 126 xi, 6 iv, 11 Vil, 20 Viii, 7, 8\ 11, 13, 15, 16 ix, 1, 2, 52, 6, 10, 14 X, 11 xi, 5, 6 Xii, 1, 12 Vii, 5 ix, 152 Vi, 22 viii 15 ix, 7 X, 16, 17 ix, 8 X, 4, 202 xi, 6 viii, 14* ix, 1,3,4,13,14 x, 15 xii, 5, 6, 7 vi, 22 vii, 13, 14, 18, 26, 29 viii, 2, 13, 15, 17 ix, 1,7 xi, 5, 9 xii, 7, 13, 14 viii, 15, 17 X, 4, 10, 11 xi, 33, 6, 8 xii, 142 HEBREW- ENGLISH INDEX. 121 ^72N \hna7' to say 1, 2, 10, 16 ii, 1, 2, 15 iii, ir, 18 V, 6 [5] vi, 3 vii, 10, 23, 27 viii, 4, 14, 17 ix, 16 X, 3 xii, 1, 8 n73N; 'emetJi stability xii, 10 iIJilN ^enowsh u mortal ix, 14* xii, 3* TiDN 'efiiwr a bond vii, 26 r]pN Vifajih to gather ii, 26 JisDN ''aguppdh g-athered-thinff xii, 11* ^pN UiQctr to bind iv, 14 vjN \q)h yet Ii, 9 biiN ''utsal to reserve ii, 10 oS^^N ''dnibMh interlaced-tiiiiig xii, 3 '^?.'?^ "'(iryeh a lion ix, 4 *TJ^N \trah to be-long vii, 15 viii, 12, 13 Ti'nN 'ereh length vii, 8 yiN ''erets the earth 1,4 ' iii, 21 V. 2 [1], 9 [8] vii, 20 tT*2N ''isTisMh a "woman Vii, 26, 28 T«1JN 'as?u')- which '■III , If vm, r, 16, 17 xi, 2, 3 Xii, 7 IX 1, 10, 13, 16 ii, 32, 10, 12 iii. 9, 10, 112, 14^ 15^ 00 iv, 1, 2, 32, 9, 13, 15, 16, 17 V, 3 [2?, 4 [3], 14 [13], 17 [m\ 18 [17] VI, l,2^ 10, 12 TJDN 'es/^er happiness x,17* riN ''etii to-'wit 1, 13, 14 ii, 3, 10, 14, 17, 18, 20, 24 iii, 10, 113, 15, 172 iv, 1,2, 3, 4, 52,8, 10, 15 V, 5 [4]3, 6 [5], 18 [17], 19 [18] JiriN ^attdh thou V, 1 vii, 22 ^Na dd'ash to stink X, 1^ ^53 heged a robe ix,8 ■13 lad lone vii, 29 vii, 2, 13, 18, 19, 20, 212, 22, 26, 28, 29 viii, 3, 4, 7, 92, 10, 11, 122, 13, 143, 152, 102, 172 ix, 1,22,3,4,6,9', 102 X, 14, 15 xi, 52 xii, 12, 2, 6, 7 Vii,7, 13, 14,15,182,21,26, 29 viii, 82, 92, 15, 162, 172 ix, 12, 7, 11, 12, 14, 152 X, 19, 20 xi, 52, 6, 7, 8 xii, 1, 9, 13, 14 ix, 9, 10 "PTj^. bdhal to be-iu-trepidation V, 2 [1]* vii. 9 i^72!j3 h^hemdh a beast ill, 18,'l92, 21 Ni3 low'' to go I, 4=, 5 viii, 10 ii, 12, 16 ix, 15 iii, 22 xi, 8, 9 V, 15 [14], 16 [15] xii, 1, 14 VI, 4 "nil Imcr to make-clear ix, 1* ^13 lowr a pit xii, 6 tiTSi Idzdh to despise ix,"6 linsi Idchuwr chosen xi, 9 tl'nins Vchimrdh chosen-tinie xi, 9 xii, 1 ^n^ IdcJiar to choose Ix, 4° ■jini^a littdcMwn trustfulness ix, 4 brja Idtal to vacate xii, 1 "|t33 leten the belly v,l5C'^) xi,5 ■)''3 llyn to think ix, 11 ^15 layitli a built-thlng II, 4, 7 vii, 2, 4 iv, 14 X, 18 V, 1 [iv, 17] xii, 3, 5 n^a Idl'dli to weep ill, 4 "'ba h'lhj failure ill, "11 ^53 Idla' to swallow X, 12 ■3 hen a building-one viii, 3 1, 1, 13 ii, 3, 7, 8 iii, 10, 18, 19, 21 iv, 8 v, 14 [13] T\Z^ Mndh to build 11,4 b"3 la'al a master viii, 11 ix, 3,IX X, 17 xii, 12 V, 11 [10], 13 [12] X, 11, 20 vii, 12 xii, 11 viii, 8 yp_:2. idqff' to split X, 9 ■ ^p^3 hdqdr a prier 11, 7 ^■ph loker a prying" X, 16* xi, 6 '^"pjs. Mqash to search Hi, 6*, 15 vii, 25, 28, 29 N'na Idrd' to create xii, 1 Ix, 14 viii, 1; >.'»l, (0 128 ECCLESIASTES. ' ^.T'?? larzel iron 5'! ddg a fish X, 10 ix, 12 nr^a Wehih a kneeling-piace ^i^ dowr a stay i, 4* a ii, 6 'nilja Msdr the fresh-part iyi Ddvtd Darling ii, 3 xi, 10 1, 1 iv, 5 xii, 12 V, 6 [f] yi dhjn to plead vi, 10 n3 Jrt^A a built-oiie xii, 4 r]D'i ddlnpli to leak X, 18 JTina gdMlih one-aloft vii, 8 pb"! delcth a swinger xii, 4* riJ'?^'! dint'dh tearfulness t^as gdboahh lofty iv, 1" V, 8 [7]3* xii, 5 n?"!! da'ath knowledge Tia^i gilMiDr a stalwart i, 16, 18 vii, 12 \ 1 ■ ix, 10 ' -^ ? ix, 11 ii, 21, 26 '. iVQ.', g'Mwrdli stalwartness ^Ijl^'n^ doriuwndh a goad ix, 16 ' X, 17 xii, 11' ' ^S.J gdliar to be-stalwart til^"! ddrowm the south X, 10 i, 6*" xi, 3 biT" gdddid great T^"!^ de7-ck a tread • X, 3 xi, 5, 9 xii, J ix, 14 *• , / 3 X, 4 tin.j j/i;tn cliuwsh to haste il, 25* n^T a'e&rtc/i a slaughter N^fl chdtcV to sin V, 1 [iv, 17] ii, 26 viii, 12 riT seA yon vii, 20, 26 ix, 2, 18 i, io, 17 vii, 6, 10, 142, 182, 27, 29 'n clunj alive il, 3, 10, 15, 19, 21, 23, 26 viii, 9, 10, 14 iii, 19* »i l^ 3 iv, 2*, 15 vii, 2 iv, 4, 8, 16 xi, 6^ vi, 8 ix, 3, 4, 5 V, 9 Vi, 2, 52, 9 xii, 13 "^n chdydh to live tlT zoh yon' vi,^6, 3 / ■ xi,8 ii, 2, 24 vii, 23 t~tjn chaydh life V, 16 [15], 19 [18] ix, 13 ii, 3, 17 vii, 12 S!lT zdhab gold iii, 12 v, 18 [17], 20 [19] vui, 15 ix, 3, 92 ji,V xii, 6 vi, 12 X, ^19 ^!jT zdhar to enlighten b";n cMyil a writhe Iv, 13 xii, 12 X, 10* xii, 3 J'lT zHwa' to totter p"'n cheyq the bosom xii, 3 vii, 9 ■npT sdkar to remember fi^n chdhcm to be-wise V, 20 [19] ix, 15 xii, 1 ii, 15, 19 vii, 16, 23 13T zeher ) Dsn chdhdvi wise Jl' , . > remembrance ii,^4, 16*, 19 iv, 13 viii, 1, 5, 17 ix, 1,11,15, 17 ixis vi, 8 vii, 4, 5, 7, 19 X, 2, 12 xii, 9, 11 "jT^^T zilcTcdrdicn a remembrancer tTi3pn cJiohndh wisdom i, 11 ii, 16 i, Vi\ iV, 17, 18 viii, 1, 16 •■:t z^mdn au occasion ii, 3, 9, 12, 13, 21, 26 vii, 10, 11, 122, 19,23^25 ix, 10, 13, 15, 16, X, 1, 10 18 iil, i* nprr z^'dqdh a shrieking ix 17 nbn I'Jidldh to be-sick y,Vi [12], 16 [15]* ■)j?.T 2aje?i. old Iv, 13 ui^n chdUwm a dream V, 3 [2], 7 [6] n^T zdrach to ray ■'bn c^oZ??/ sickness i, 52 V, 17 [16] vi, 2 2>'^T Sara' to sow pbn cheleq a lot ~ T xl, 4, 6 ii, 10. 21* iii, 22 ix, 6, 9 xi, 2 S>^T zera' a sowing V, 18 [17], 19 [IH] xi,'6 C"^n chdmam to i>e-hot iv, 11 •n clien favor 52ri chabal to twist V, ek* ix, 11 X, 12 130 ECCLESIASTES. "nCn chafer to lack iv, 8 ix, 8 ^cn chafer lacking" vi, 2 X, 3 ■p'^vr? chefroicn a lacking-thing i, lo' "sn cTiopTien the fist iv, 6 I'sn cliaphets to please viii, 3 "on chephets pleasure iil, 1*. 17 viii, 8 V, 4 [3], 8 [7] xii, 1, 10 "npn ehafTiar to delve X, 8 "np.n clidqar to investigate xii, 9* D^n cherem a ban vii, 26 "iadn cTieshMwn contrivance Vii, 25*, 27 ix, 10 ?iji:2'c'n cJtishsJidhoioidh contrivance' V, 29 ^">lJn cTidshdh to hush lii, 7 'Tj'dn cMshaTc to darken xii, 2, 3 "Tl'tipn chosheTc the dark ii, 13, 14 Vi, 4 V, 17 [16] xi, 8 rrinn chathchath a dismayal xii, 5 "nin!^ tdcMipr clean Ix, 2 sins ^o?/)& to be-good xi, 9 Sino ^o?cZ( good ii, 1, 3, 24', 262 iii, 122, 13^ 22 Iv, 3, 6, 8, 92, 13 V, 5 [4], 11 [10], 18 [17F vi, 32, 6, 9, 12 vii, 1, 2, 3, 5, 82, 10, 11. 14, 18, 20, 26 "HI^ tdchan to grind xii, 3 tiDny taclmnuh a grinding xii, 4 N7ai^ tdme' foul ix, 2 IIJN^ yd' ash to despond 11,20 '^T^ ydga! to be-'weary X, 15* 5*5^ ydgea' weary 1, 8* ^??1 y^g^'dh -weariness xii, 12 viii, 12, 13, 15 ix, 22, 4, 7, 16, 18 xi, 6. 7 xii, 4 4- "i; ydd the hand ii. 11, 24 iv, 1*, 5 v, 6 [5], 14 [13], 15 [14] vii, 18, 26 ix, 1, 10 X, 18 xi, 6 "•n; ydda' to know i, 172 ii, 14, 19 iii, 12, 14, 21 iv, 13 V, 1 [iv, 17] vi, 5, 8, 10, 12 vii, 22, 252 viii, 1, 5, 7, 12, 16, 17 ix, 1, 5, 11, 12 X, 14, 15 xi, 2, 52, 6, 9 Dl"' yotan a day ii, 3, 16, 23 V, 17 [16], 18 [17], 20 [19] vi, 3, 12 vii, 1, 10, 14, 15 Viii, 8, 13, 15, 16 ix, 92 Xi, 1, 8, 9 Xii, 12, 3 ^n'T' yowther exceeding ii, 15 vi, 8, 11 vii, 11, 16 xii, 9, 12 Dn^ ydcham to be-warm iv, 11 :2l:^ ydfah to be-gOOd' vii, 3 ")"?!! yayin wine ii, 3 in bb^ ydl'ol to be-able i, 8, 15 vi, 10 "i?^ ydlad to bear iii, 2* V, 14, [13] nb"; yeled a born-one iv, 13*, 15 PIT^PI^ yalduwth a birthhood xi, 9', 10 "^bj ydlak to walk' ii, 1 V, 1 [iv, 17], 15[14]2, 16[15] vii, 13 viii, 172 vi. 3 vii, 1 14 vii, 2 i ^ viii, 3 ix, 7 X, 15, 20 y) vi, 4 Q^ yam a sea i, 1" V?^ yt^^'^^^yT^ t^e right-iiaiid nr ydnacfi to rest See ril' niacach r|D^ ydgapli to add i, 16, 18 ' 11,9 ^5*. ya'cn' a forest ii,6 !1D^ ydplieh fair iii^ 11 V, 18 [17] N^^ ydtsd:' to issue iv, 14 V, 2 [1], 15 [14] Vii, 18 X,5 ^i?r y'^W'^ precious X, 1 ^I^T J'"^^'''''' t*^ snare ix, 12 N^i; ydr& to fear iii, 14 V, 7 [6] vlil, 12 Xii, 5, 13 N'n; ydrff a fearing-one Vii, 18 viii, 12, 13 X, 19 /Y- 111, 14 ix, 2 HEBREW- ENGLISH INDEX. 131 ^t"^"^ ydrad to descend lii. 21 tsVdi^"^ Y^rmcshdlaim Possess-peace 1, 1*, 12,"l6 li, r, 9 O'^r yd/reach the moon xli, 3 C"^ yhh there exist(s) 1, 10 vii, 15 li, 13, 31 viil, 6, 142 iv, 8, 9 Ix, 4 V, 13 [12] X, 5 vi, 1, 11 ^'«y^ yushal) to sit X, 6 "|P? ydshen to sleep V, 13 [11] ^'<25^ ydshdr upright vii, 39 ^^"i yosher nprig-htness xil, 10 bN'i^p'; Yisrdel Prince + of-t he + Mighty 1, 13^ ' "P'^0'! yithrown exceedence 1, 3*' V, 9 [8], 16 [15] li, 11, 132 lii, 9 vH, 12 X, 10, 11 lins MMicd heaviness vi, 2* X, 1 ^^3 M)dr already 1, 10 iv, 2 11, 12, 16* vi, 10 ill, 15 ix, 6, 1 1? lead ajar xil, 6* ^212 I'owh'di a star xil, 2 !j3 I'oach force Iv, 1 ■"? liy because I, 18 II, 10, 12, 16, 172,21,23,23, 24, 25, 26 iii, 122, 14^ 17^ 192^ 223 Iv, 4, 10, 142, 16 v, 1 [iv, IT], 2 [1], 3 [2], 5 [4],6[5], 7[b]2,8[r], 11 [10], 18 [17], 20 [19]2 Vi, 2, 4, 8, 11, 12 _ _ b's 161 complete "^ I, 2*, 3, 7, 8, 9, 13, 142 II, 5, 7, 9, 101, 112^ 14, 17, 18, 19, 20, 22, 23 111,12,11,132,14,172.19,202 Iv, 42, 8, 15, 162 V, 9 [8], 16 [15], 17 [16], 18 [17], 19 [18] vi, 2, 6, 7 16, 17 10, 112, ix, 10 vii, 3, 6, 7, 9, 10, 12, 13, 18, 20, 22 viil, 3, 62, 72, 12, 15, ix, 1,3,42,52,7,9, 12 X, 4, 20 xi, 1, 2, 6, 82, 9, 10 Xil, 3, 5, 13, 14 Vii, 3, 15, 18, 22, 23, 38 viil, 3, 6, 92, 17 ix, 12, 22, 32, 4, 6, 8, 9, 10, 11 X, 3, 19 xl, 5, 82, 9 Xli, 4, 8, 132, 142 Nbii 'kdW to retain vUl, 8 SOS ]celel) a dog" ix, 4 *ip2 Miy a finished-thing ix,'l8* '2 Mn flxed(ly) lii, 19 V, 2 [1], 16 [15] vii, G vlii, 102*, 11 023 Tcdna<;: to amass 11, 8, 26 lii, 5 J]j3 Tcandpli a "wing X, 20 tlD3 Icdfdh to cover vi, 4 b"»p3 Jifgiyl presumptuous ii, 14", 15, 162 yj^ 8 iv, 5, 13 V, 1 [iv, 17], 3 [2], 4 [3] Vii, 4, 5, 6, 9 X, 2, 12, 15 bD3 le^el presumption vii, 25* CjOS Icefeph silver 11,8 V, 10 [9] vii, 12 X, in xil, CyS ]cd'a(; to vex V, 17 [16] Vii, 9 &5'3 Tiu'ar vexation 1, 18 ii,23 Vii, 3, 9 xi, 10 Vii, 10, 14, 17, 20, 21, 282 Viil, 5, 8, 132, 173 Ix, 115, 12, 15 X, 10, 11, 14, 15, 17 xl, 2, 42, 5 Xil, 1, 2, 6 r|3 Tcaph the palm iv, 6* D'713 Tcerem a vineyard 11,4 Tui^ Tcdslier to succeed X, 10 xi, 6 ■jiTds Tcishrown success II, 21* iv, 4 ins Mtlial to -write xli, 10 N'b Iff ) . i, 8^ 11, 152 ii, 102, 21, 23 III, 11 Iv, 32, 8, 12, 13. 16 V, 5 [4]2, 10 [9]2, 15 [14], 20 [19] VI, 2, 32, 52, 62, 7 ib leb the heart I, 13, 162, 17 viii, 5, 9, 11, 16 ii, 1, 3, 10, 152, 20, 22, 23 Ix, 1, 3, & iii, 11, 17, 18 X, 3, 3 V, 3 [1], 30 [19] xi, 9, 10 vii, 2, 3, 4, 7, 21, 23, 25, 26 3nb ndh the heart' Ix, 3 ■)!p.b Idbdn white ix, 8 yrh laliag study xil, 12* T&^ Idtdli to cling' viii, 15 dnb lecTiem a devoured-thing Ixi 7, 11 X, 19 inVb layHdh night II, 23 viii, 10 "l?p Idkad to catch Vil, 27/?;^. 1'ib Idmad to discipline xil, 9 V, 11 [10] 132 ECCLESIASTES. y\'db lasMwn the tongue X, 11^ nN7.3 vie'dh a hundred vi, 3 viii, 12 !-;^:iN'p m^''uwmdh "whatever V, 14 [13], 15 [14] vil, 14 "13^2 mahhuwu' a spring xii, 6 tir'iu ru'diynuh pleadership ii,'8 ' V, 8 [7] '"ii? maddiC kno^wingness X, 20 ^ \ etc. -what ? . 1^3 meh ) 1, 3* 92 ii, 2, 12, 15, 22 Iii, 9, 15 V, 6 [5], 11 [10], 16 [15] vi, 8^ 10, 11, 122 - r;*^''2 m^Mvah iTith-speediness iv, 12 ' viii, 4* ni73. muwth to die ^ ^,-16 viii, 19 vii, 10, 16, ir, 24 viii, 4, 7 X, 14 Xi, 2, 5 •— 'iv, •22 vil, ir ix, 3, 4 52 riTO mdveth death liii 19 vil, 1, 26 viii, 8 X, 1 'nni72 mowtM)' exceedfulness Iii, 19 !-!;^i3 maftdh incliningly iii, 21 ''12 miy "who ? ii, 19, 252 iii, 21, 23 V, 10 [9] Vi, 122 vii, 13, viii, 1* ix, 4 X, 14 24 .4,7 D'U mayhn water li, 6 Xi, 1 iiN275 maVoxcb a grievance i, 18 " ii, 23 'TJ573 makak to dwindle X, 18* !S;b72 mdW to fill 1, 8 iv, 62* vi, r viii, 11 ix, 3 xi, 3 ':^Nb73 maVdk a minister v, G [5]* Txizrhiz milcMmdh devourment iii, 8 viii, 8 'driZ mdlat to slip viii, 8* "^'Z mdlaTc to be-king iv, 14 Tjb^: melek a king i, i, 12 viii, 2, 4 ii, 8, 12 iv,i:i v, 9 [8] nibb73 malMwth a kingdom iv, u ix, 14 X, 16, 17, 20 'y2 [or 7272] min apart ii, f8», 25' iii, 19, 20 iv, 2, 9 V, 19 [18] vi, 2, 32, 8, 10 vii, 23, 26 ix,4 r;:"2 mdndh to part i 1 ^ I, IJ rr: mdna' to restrain ii, 10 ■SC73 migUn reduced iv, 13* ix, 152, 16 lEp72 miQpd)' a number 11,^3 V, 18[17] 'CSI2 md'at to be-little xii, 3 'CT,2 m"at a little V, 2'[1], 12[11] ix, 14 x,l b5'75 ma'al an ascent iii, 21 rii;::i|73 ma'dseh a deed i, 14 ' ii, 4, 11, 17 iii, 11, 17, 22 iv, 3, 4 V, 6, [5] Vii, 13 Viii, 9, 11, 142, 17 ix, 7, 10 xi, 5 xii, 14 Ni£73 mdtsd'' to find iii, 11 vii, 14, 24, 26, 272, 28^, 29 viii, 173 ix, 10, 13 xi, 1 xii, 10 ■Ti^72 mdtsowd a fastening vii, 26* ix, 14 !Ti'i2£73 mHsowddh a fastenness ix,^2 ^iii£73 mitsvdh a commandment viii, 5 xii, 13 S'ip73 mdqowm a rising-point i, 5, 7 viii, 10 iii, 16, 20 vi, 6 X, 4 xi, 3 ix. 11 n3'p73 miqneh an acquirement ii, 7 r!'^p73 Vi iqreh a hap ii, 14, 15 iii, 19 !n'n.p^73 m'qdreJi a happening X, 18* ' ^73 mar bitter vii, 26 nN'173 mafeli a sight vi, 9 xi, 9 121^72 7nd7'6wm a height x,6 yi^73 merowts a run ix, 11 NS'173 mariM'' a cure X, id 'TJP73 mdshalc to draw ii, 3^ i3p73 mishMh a lying-place X, 26 bd"2 mdslml to reign ix, 17 X, 4 ix, 2, 3 HEBREW- ENGLISH INDEX. 133 bujii mdsMl a reigning-speecii xii, 9* nnb'>p73 misMcfchath a sending" viii, 8 rTn72^75 masm^rdh a bristle xii, 11* 'Ct'C^lZ tiiishpat a judgment lii! 16 xi, V, 8 [7] xii, 14 viil, 5, 6 or'i2372 viishteh a quaflfing-timo vil, 2* pin": mdtMicq sweet V, 12 [11] xi, r fi;ri75 mattunuh a gift vli, 7 nn73 viattatli a gift' ill, 13 V, 19 [18] viil, 7 x,4 xi,6 n: /(''■ pray ii,'l 5'5; ««^>A^' to spring X, 1 153 ndgad to front vi, 12* ^'53 ndga' to touch vlii, 142 '113 nddar to vO"W V, 4^[3]^ 5 [4] ^"Ij neder a VOW v,4[3] 5713 ndhag to guide li, 3 tl13 nuwach to rest ii, 18* V, 12 [11] vil, 9, 18 y"13 nuwts to bud xii, 5* bn3 nachal a stream fibn3 nucliuldh a streaming vii, 11* w'n3 ndchdsh a hisser X, 8, 11 rr!3 nachatli a rest Iv, 6 vi, 5 5'l33 ndta' to plant li, 4*, 5 iii, 2 D:r3 nelcc^ a fund V, 19 [18]* vi, 2 •'"133 noTcriy discerned-oue vi, 2* inW ndgdh to test li, 1 rc3 n«pa' to remove X, 9* ^3'3 na'ar a lad X, 16* bD3 ndphal to fall iv, 10 . X, 8 ix, 12 xi, 3« ^23 nepliel a fall vi, 3* >:;!:3 nephesh a respiration vi, 2. 3, 7, 9 vil, 28 X, 14, 20 Ix, 17 xii, 11 ii, 24* iv, 8 Nb3 ?i«s«' to lift V, 15 [14], 19 [18] ■)n3 ndthan to give i, 132 17 vli, 2, 21 ii, 21, 26^ viii, 9, 15, 16 iii, 10, 11 ix, 1, 9 V, 1 [iv, 17], 6 [5], 18 [17], X, 6 19 [18] xi. 2 vi, 2 xii, 7, 11 pri3 ndtliaq to snap iv, 12 miO ^dldb to surround i, 62* ;-ii"^niD fdUi/hdh a surrounding i, 6 bSD f:dhal to burden xii, 5 riT5p fgulldli a treasure ii,^8 ' ^50 fdgar to shut xii, 4 C1D fdtr^ a horse X, 7 r|iD f(>?P2^7i a termination iii, 7 vii, 2 IID pitzc?' to turn xi, 10 'T^p (?tyr a turn vii, 0* 7"'p fiyr a turned-tiling vii, 0* b^S f«I«Z foolish ii, 19 vii, 17 b^D felel folly x.c" nibpp fiHilicth foolishness ii, 3, 12, 13 vii, 1, 13 ■rD fdl'a7i to reduce X, 9 "r? f:dpltad to lament iii, 4* xii, 5 '-'SO ge2^1icr an enumeration xii, 12 xii, 13 X, S'-*. 1 1 ^3' 'dh a scud xi", 3*, 4 xii, 2 134 ECCLESIASTES. l^y 'dbad to serve V,9'[8], 12[11] 13? 'ehed a servant il, 7 vii, 21 X, 7* n^y 'dhcid service Ix, 1* 1? 'ad in-course-of ii, 3 iii, 11 xil, 1, 2, 6 "H" 'aden ) /.■■"= . ^, ,, >iu-course-of+now I ij"Ty 'adennah ) Iv, 2*i 3 iiy 'owfZ repeatedly iii, 16 Ix, 5, G iv, 13 xii, 9 vii, 28* dVi^ 'owldm a vanishing-point ix, 6 >'ii, 5 xii, 3 vi, 9 viii, 16 xi, 7, 9 ix, 14, 15 X, 15 I, 4, 10 ii, 16 iii, 11, 14 k|i3> 'SwjjJi a flier X, 20 r\iy 'dvath to bend 1,15 T" '6z strength viii, 1 W 'dzaz to be-strong vii, 19 T-- 'O'yin an eye i, 8 ii, 10, 14 Iv, 8 V, 11 [10] "V^ 'iijr exposed-place vii, 19 viii, 10 ^5> 'al ascent-wise 1, 6, 12, 18, 162 ii, 20 iii, 14, 17, 18 V, 2 [If, 6 [5], 8 [7]3 Vi, 1 vii, 10, 14 Tov 'dldh to ascend iii, 21 X, 4 fiy 'am a conjunction Iv, 16 xli, 9 &y 'im conjointly-witii 1, 11, 16 vi, 10 ii, 16« vii, 11 iv, 15 ix, 9 'M2'^ 'dmad to stand i, 4 — Iv, 12, 15 ii, 9 Viii, 3 rr^ay 'ummdh conjunctiveness viii, 2, 6, 11, 14, 16 ix, 8, 12, 14 X, 4, 72 xi, 1,2,3,9 xii, 6, 7, 14 V, 16 [15]* T-y^ 'dmal to toil 11, 11, 19, 20, 21 j''^V 'dmdl toil I, 3* ii, 10, 11, 18, 19, 20, 21, 22, 24 til, 4, 6, 8, 9 V, 15 [14], 18 [17], 19 [18] vii, 14 vi, 7 viii, 15 ix, 9 X, 15 T2" 'dmel toiling ii, 18, 22 iv, 8 iii, 9 Ix, 9 p2l' 'dmoq deep vii, 242 ftZV 'dndh to heed X, 19 T\jy 'dndh to humble 1, 13 "•ly 'd/iiy humble vi, 8 Trrf 'inydn humiliation i, 13 ii, 23, 26 111,10 '^?? '^phdr dust ill, 20 xil, 7 yy 'ets a flrm-tiiing ii, 5, 6 X, 9 Siiy 'dtscd) to hurt X, 9 lnbi£3> 'atsldh sloth X. 18 D!ik3> 'etsem a bone xi, 5 ^j^y 'dqar to extirpate ill, 2* I'nS' 'ereb dusk xl, 6 Qi^S' 'droicm smooth V, 15^ [14] tlUJy 'dsdli to do iv, 8 V, 3 [2], 14 [13] viii, 16 Xl, 3» i, 92, 13, 14 ii, 2, 3, 5, 6, 8, II2, 12, Y, ill, 9, 112, 12, 142 iv, 1, 3 V, 1 [iv, 17] vi, 12 Vii, }4, 19, 20 # / ^t33> 'eser ten vii, 19 piiij^ 'dshuwq oppressed See pUJ^* 'dshaq 'T'^y 'dsMyr wealthy V, 12 [11] X, 6, 20 pp^ 'dshaq to oppress iv, 1» p'di* 'dsheq oppression V, 8 [7] Vii, 7 ^ii'J 'osher wealth viii, 1,3, 4, 9, 10, 11,12, 14, 16,17 ix, 3, 6, 102 X, 19 xl, 5 xii, 5, 12 iv, 8 V, 13 [12], 14 [13], 19 [18] ny 'etli a coursing iii, 1*, 2'", S-", S-*, C, 7'», S", 11, 17 vii, 17 vi, 2 ix, 11 viii, 5, 6, 9 ix, 8, 11, 12* X, 17 ^^ pega' a hit Ix.'ll* !1E peh the mouth V, '2 [1], [5] viii, 2 VI, 7 X, 12, 132 HEBREW-ENGLISH INDEX. 135 n3 p«('7i a trap ix, 12 iriwS pdndh to face ii,Yl, 13 (2^;2 pcimym tlio face i, 10, 16 II, r, 9, 262 III, 14 iv, 16 Y, 1 [Iv^], 6 [5] Cy? jya'am a stroke vi, 6 D~^3 2X(rdeg a park li, 5' "i"^© ^j*^/'??/ fruit 11,5 yns pdrats to demolish Hi, 3 X, 8 ^Ti? pdy'cir to quash xil, 5 '^"viif fhlier an explanation vili, 1* tiNrs piWoicin instantly ix, 11 iD-'PS pithffdm a decree vUl, 11* ■)Nii: ^«o'?i a flock 11,7 p"''!^ tsaddiyq just vii, 3, 26 viii. 1,3, 12, 13 Ix, 1 X, 5, 10 xi, 1 vii, 22 ill, \~ vll, 15, 16, 20 viii, 142 ix, 1, 2 bb]? qdlal to be-light vii, 22 X, 10, 20* S^i<3'p H/i'«^ jealousy iv, 4* ix, G n:]? qdndh to acquire 11, 7 yp. A't'its au end iv, 8, 16* xil, 12 r|!l£p qdtsajjh to fret V, 6 [5]* rj^P qetseph fretting' v,'ir[i6] ^^P qdtsar to reap xl, 4' N'^p i7(?/7?,' to call vi, 10 i'^p (;^''/-«6 nearness Ix, 18 I'np (^ara/i to happen 11, 14, 15 ix, 11 ii'ip qdroicb near v, 1 [iv, 17] ynp qdra' to rend ill, T vii, 15 viii, 13 yyz tsedeq justice iiU 16 V, 8 [7] bi; tsel a shade vi, 13 vii, 12 n?:^ tsdmadb to sprout 11,6 ■jnc^ tsdphoicn the north 1, 6 xl, 3 ^lE^C tsij'powr a t"witterer Ix, 13 xli, 4 t-;~i2p q'huicrdh burial vi, 3* ■n^P 5«&«r to bury Vili, 10 ■^"■np qddoirsh holy vili, 10 S^^ip /2«/'«^ to be-blunt X, 10 rb—p Qoheleth Congregator 1, 1*, 2, 12 vii, 27 xil, 8, 9, 10 bip qowl the voice v, 3 [2], 6 [5] X, 20 vii, xil, 4 uip qtiirm to rise Iv, 102 xii, i "itip qdtd/i small ix', 14 ?^N!'^ rd^ih to see I, 8, 10, 14, 16 II, 1, 3, 12, 13, 242 iii, 10, 13, 16, 18, 222 Iv, 1,3,4, 15 V, 8 [7], 13 [12], 18 [17]2 vi, 1, 5, G vii, 11, 13, 14, 15, 27, 29 viii, 9, 10, 162, 17 ix, 9, 11, 13 X, 5, 7 xl, 4, 7 xli, 3 n'^iSt'l r^iyth a seeing V, 11 [10]* "dx"! rn'sh tlie head 11,14 111,11 "TwN"] rVshoicn head-ivard I, 11 Vii, 10 n'l'dN'n re'shiytli a heading vii, 8 i'n rah abundant II, 21 viii, 6 vi, 1,3 X, 6 vii, 22, 29 in rob abundance i, 18 V, 3 [2]2, 7 [0] 15'n rahal to be-abundant V, 11 [10] Ml"! rdhdli to abound I, 16 vll, 16, 1« II, 7 ix, 18 V, 7 [6], 11 [10], 12 [11], 17 X, 14 [16], 20 [19] Xi, 82 vi, 112 xli, 9, 12 ba'n regel the foot v,'l'[iv, 17] ri'i'n rddaph to pursue ill, 15 nTn ruicacJt a "wind lx,8 XI, 1 1, 62, 14, 17 11,11,17,26 ill, 19, 212 Iv, 4, 6, 10 v, 16 [15] Vi, 9 vii, 82, vlH, 8 X,4 Xl, 4*, 5 Xii, 7 130 ECCLESIASTES. 'p'i'n rihcq to empty xi, 3 di'n riiwsh to i»e-poor iv, 14 V, 8 [7] ■pirTn rachowq far V, 23, 24 'pri'n rdchaq to be-far iii, 5* xii, 0* ""n »•«' bad (+t»iiiiar) i, 13 ii, 17, 21 Iv, 3, 8 -^, , V, 1 [iv, 17], 13 [12]2, 14 [13], x, 5, 13 16 [15] xi, 2, 10 vi, 1, 2 xii, 1, 14 "■H rea' a fellow iv, 4* y~i roa' badness vii, 3 tlS"! raah to feed xii, 11 ri'"n r^'iactlt a feeding i, 14 iv, 4,6 ii, 11, 17, 2G vi, 9 "li"";"^ rn'yown a feed i, 17 ii, 22 """n ra'a to bc-bad vii, 3* NS'n rapJitV to cure iii, 3* tllh'n ratsdh to accept Ix, 7 y^'^ rdtmts to wreck xii, C* 'y^^ raqnd to skip iii, 4* n'j5'n rdqacli. to spice X, 1 *",l3"n rdslid' to j.e-wicked vii, 17 ydl ?YYs^«' wicked vii, 14, 15 viii, 3, 5, 6, 9, 112, 12 ix, 32, 1# iii, 17 vii, 15 viii, 10, 13, 14 ix, 2 "d'n resha' wickedness iii, 102 vii, 25 biNp sh^^oid tlie asked-placc ix, 10* 7S'C3 sJuVal to ask ii, 10 vii, 10 r|NC sJuPtq/h to pant i, 5 ^irizd sMniwdlL a sevenedness viii, 2 ix, 2 n?'d ultdhtch to congratulate iv, 2* viii, 15 r^b mha' to iie-sated 1,8* i'5"9 shdla' to seven-oneseif ix, 2* "'^w s//f&"' seven xi, 2 y^b §«&«' satedness v,\2 [11] '■^d shubar to break xii, C njjb sh^gdgdh an error v,'6 [5]* X, 5 rrib &c»7(;/; a field v, 9 [8] n^d shidddh a lady ii,8 nid *A/^?rA U) return i. V, 15 [14] iii, 20. iv, 1*, 7 ix, 11 xii, 2, iv, 10 iv, V, 10 [9] vi, 3 pid sMiwq a traversed-piace xii, 4*, 5 pind s^cJmcq laughter ii,2 ' vii, 3,6 ViTj'Cj shdchacJi to boW xii, 4* pn"y sdchaq to laugh iii, 4 ni^nd shaclicirawth a dawning xi, 10' "re sMyr to sing ii, 82 ^■'d sM?/?' a song vii, 5 xii, 4 ^wd shdhth to lie-down ii, 23 iv, 11* n^w shdlacli to forget ii, 16 viii, 10 nibrd slMthrth silliness' i, ir' ■^^d sdJ-dr hire iv, 9* ix, 5 bd s^eZ which' viii, 17* uib'i:; shdloicm peace iii, 8 nbd shdlaclt to send xi, 1' ^~"«13 shdlat to rule ii, 19 vi, 2 V, 19 [18] viii. 9 ■'i:;bd sJnlf6ir)i rulership viii, '4*, 8 tl'^yO shalliyf a ruler vii, 19 viii, 8 TjVa sMldl) to throw iii, 5, C 550 sJidlcon to ije-ai -peace V, l^', 5 [4] X, 19 ix, 5 X, 5 HEBREW- ENGLISH INDEX. 137 labip shdlash to treble nsiu sdphdh a lip iv, 12 X,'l2' QUJ sham there nnS^ sliiphchdli a slave-maid I. 5, 7 Ix. 10 iii, 162, 17 xi, 3 CO shem a name ii, 7' kJEU? shdphat to judge Hi, 17 vl, 4, 10 Tii, 1 rfsia sdmach to be-glad bcUJ sMphal to be-low xii, 4 iii, 22 XJ9 iv, 16 xi, 8, 9 bs'^li sMphel a low-place ri^sb sdmeach g\&6. ii, 10^ x,'6 nibpTD shij)hluwth lowness nn?3ia simchdh gladness X, 18 ii,*l,'2. 10, 26 vlii, 15 V, 30 [19] Ix, 7 vii, 4 "iptj shdqed the watchful-tree xli, 5* D'^?2'>1J shdmoyim the sky nj5">D shdqdh to drink i, 13 ' V, 2 [1] ii, 3 X, 20 iii, 1 ii, e' lip sar a prince D72">a sMmam to desolate X, 7, 16, 17 vii, 16 iin'd shdthdh to quaff yyd shemen, oil vii, 1 ix, 8 X. 1 ii, 24 viii, 15 iii, 13 ix, 7 V, 18 [17] ;^.l:^72U5 sh^mfnm-eh eight xi;2 inui shHMy a quaffing X, 17 "•■2115 shdma' to hear 1,8 V, 1 [iv, 17] vii, 5% SI *"^2d shdmar to keep iii, 6* V, 1 [iv, 17], 8 [7], 13 [12] vlli, 2, 5 w'2'd shemesh the sun i, 3, 5, 9, 14 ii, 11, 17, 18, 19, 20, 22 iii, 16 iv, 1, 3, 7, 15 V, 13 [12], 18 [17] vi, 1, 5, 12 N2w sdne' to hate ii, 17, 18 iii, 8* Nj"d shdild'' to double viii, 1* ";>2J shdndh a duplication vi, 3*, 6 xi, 8 n;'i^ shendh sleep v,'l2 [11] viii, 16 "'"uD sheniy second iv, 8, 10, 15 n';p sh'^mii/hn two iv, 3*, 9, 11, 12 xU 6 12 ix,l, 17 xii, 13* X, 1, 4 xii, 3, 13 vii, 11 viii, 9, 15«, 17 ix, 3, 6, 9», 11, 13 x,5 xi, 7 xli, 2 Xii, 1 iTiiSillnFl fhrn^dh an in-going V, 10 [9]* ^in tuwr to explore i, 13 vii, 2.T rtTnn Vchilldh au Ill-boring X, 13*' T\T\T\ tachath under i, 3, 9, 13, 14 Vi, 1.13 ii, 3, 11, 17, 18,19,20,23 vii, 6 iii, 1,16 viii. 9, 15', 17 iv, 1, 3, 7, 15' Ix, 3, 6. 9', 11, 13 V, 13 [12], 18 [17] X,5 ri?:n tdmahh to have-consternation V, 8 [7] 5i:yn ta'dnuwg a luxury li, s" 12n tdpTiar to stitch iii, 7 r|"'j?ri taqqtyi)h opponent vi, 10 Iii'? tdqan to straighten i, 15 vii, 13 r|~r tdqapih to oppose Iv, 12* xii, 9* ENGLISH-HEBREW INDEX. Showing the English Word Unifokmly Employed ln the Literal Translation Interwoven in the Exposition as the Rendering op each Hebrew Word that occurs in the Book of Ecclesiastes. to be-able 53^ ydkol to abound i^?*^ rdldh t() abstract ""^-J gdra' abundance ^'"t rob abundant S"!! rdb to be-abundant i?'7 rdldb abundantly "l?'!" Tiarleh to accept '^^'^ rdtsdh to acquire i^^]^ qdndh an acquirement ^"'-JC^ miqneh to add '^^1 yu<;aph after "^HN ''achar to i»e-after "^nN Vichar Jill after-one "^D^ ^acMr after-part ri'^'^riN ''achariyth after-wise "P'""^ ''acharoxcn after"ward S^^^'^tlN '' achar owndh alive "ij chay one-aloffc J^5-T fi'^*"^^ already "^3 i^Zia;- also ^i j7«?* although lV&* Hlluw to amass 033 ^an^p apart y? [or '53^;] mm to ascend S^^i' '«/«/* an ascent ^i"? wa'«Z ascent- wise '" 'ul to ask '^?'>^ shd'al tlic asked-place 5iNd sh^'owl bad (+ thing) ^'t! ra' to he-bad "t^ rd'a' badness ?" ?'^a' ii ban C:""" cherem to bear "T^^ yaZai5 sMhar a breath ^??v7 ^^?yeZ a breath' ^r^T> Mbel a bristle !T^''3'v73 masm^rdh a brother HN \uh to bud yi- miwts to build M~ hdndh a building-one l? 5m a built-one r? ?y«^A a built-tiiin? rra laijith to burden ^^C c(<5rt^ burial I^'",''^p q^lmwrdh to bury ^^'\> qdhar to call N'^l^ qd.'o' to catch "1?^ Idkad 138 ENGLISH-HEBREW INDEX. 139 a cess-pool yi^^'i giiwmdU to despise !^^|i ?«/» complete V2 ^vj^ to double t V/jo7iar to haTe-consternation t^^P tdmahli to dwindle '^?'9 mdhxTc contrivance "i^'oin cheshUim contrivance' ^fi^'ijfn chishshdhowtu/h the ear ")'.J< 'os«??i a cord ^1^ chuwt to (siTe-)ear ■)!« 'o3an iii-course-of "i? 'a^ the earth "!7N ''erets { "4"!" 'a'?c?J. in-course-of+now 1 ' ( tl2*r 'adenndli to eat b:N '«A'rtZ eight f^.Jji'jp sli^mowneh a coursing rr '(?^7; to empty pi^ ?*(«/?'/ to cover !^wS M^dh au end "p. qets to create N^^li Z/^ra' to enlighten "^tj J 2«Af«' a cure i*£'^7= marpe'' an enumeration l^p p(?/;Aer to cure NS'n ropM' au error ^J?">?5 slifgdgdh exceedence 'P'^"'; yithnncn Darling "'"J Ddvid exceedfulness 'nriTi mowthdi the dark "^"^'H chosfiek exceeding ^iv;'^"' yowther to darken "^pn chdalial- fhere-exist(s) "4'^ 2/<^^ a dawning rilinp ahachumwth an explanation ^'9- ;^^*'^<^'' a day Er j^ozr m to explore 'Tiri fi/?rr death rin;: mdveth exposed-place T:' "lyr a decree t^ne j?«YA$r(/w to be-extant f^"~ //(/ya/t a deed ^I^?!'2 ma'dseh to be-extant' J^'" ^'^*«^ deep p'sy 'am^^' to extirpate ^P" '«2«7' to delve '"?r; chdphar an eye ""' 'ayin to demolish }'"^2 ^^«ra?s to descend "Ti;' y«;W the face S"':b pdniym to desire !^;ij 'dmh to face i^jS jxindh to desolate ^Ty shdmum failure *?^ ?''Z;.y 140 ECCLESIASTES. fair !^r^ ydfheh a fall '?■? nepTiel to fall ^?5 ndp^^ far P'ir;'^ ruchowq to lie-far pn'n rdchaq a fastening '^iit73 mdtsSwd a fastenness i^'J'^^'3 mHsowddh favor "n chin to fear N^^^ ^'^^•e' a fearing-one N'T?^ ydr^ a feed Ti""!! ra'yown to feed ni''n r«'«A a feeding- niy'n r^'uwth a fellow >"n reV a fenced-place 5^5". ganndh a field ^T^ ^^f^deh to fill Nb?: m^Ze' to find n:^79 mdtsa' a finished-thing ''bs ^«Z% a firm-thing '{^ 'its a fish y^ dug the fist "En cMphen fixed(ly) "3 /ten. a flier T^'J 'owph a flock "Nit tso'ti a fly '2^'z't z^liml) to fold p5^ chdbaq folly ^20 fM;r to go Nia low'' a goad t^pS'T^ dorhowiidh God fi"'f7 'N ^eUhiyin an in-going !^N1!2Fi fhuic'dh gold ^i^J «4Aa& good ii!l2 ^ow& to be-good iit: /owJ to be-good' ^^^ ydtdb great bin.j gddoal to be-great b^.j gr^f^aZ a grievance SiN37a maTc'owb to grind If ^ tdchan a grinding S^Jtl?? tachandh to guide ^rtj ndhag the hand ''^ y«(? a hap !T!^j^'? miqreh to happen !T^j5 ja?*a^ a happening i^'^p^'^ m^qdreh happiness ^'»2iN ^esher to haste "»i3iri chuwsh to hate N2b sane' he N1M Amw' the head ">:ii<'n ro'sh head-ward p'dN'i rVshown a heading rT^'^TN'^ re'shlyth to hear >'^^ shdma' the heart ^b Z^ the heart' i^) Z<'&rt6 heaviness "ri^s MMicd a hedge ^17;- ^fwZ^v- to heed !i25> '15 s/^d^^ how? 't^^^< 'Syh life M^'H chaydh humble ^r? 'dniy to lift NiZJi wrt«^i' to humble !^22> 'dndh to be-light V?]5 qdlal humiliation 1^3?^ 'inydn a lion Mr.*N 'aryeA humness l^in Mmown a lip iriEb sdjyhdh a hundred t^N73 7n<^V<^ a little t:3>7p 7?i«'a^ to hurt -^^ 'dtsab to be-little 12^73 «ia'a« to hush !^'^f|? chdshdh to live !n|'n chdydh lo !1511 Mnneh if CwS '?w a locust S3n chagch incliningly t^^^'^ maftdh lofty iTi'35 gahoiihli instantly OiJirp pith'oxcm lone ^5 Jrt?^ sT^^P^i-el jealousy tiNSi? ^^mVtA to be-low -'P"'!' shdpTial to judge Il^?'>p shdphat lowness rirtd sMpTiluwth a judgment ^S'ii:7p mishjMt a luxury ^1-?'»D ta'dniacg just P"'"i? tsaddiyq a lying-pla«e ^^l^'? mishhUh justice p"!:i ^sefZc^ a man O^? ''dddm to keep "H'^UJ shdmar a master 72'5 Ja'aZ a king '^'■'9 TOt'^c^ a minister "^^b^J maVdk to be-king ^T^ mdlak the moon t!lTr ydreach a kingdom riisb^a malMwth a mortal ^i^N ''emwsh a kneeling-piace S^O"^^ iTekdh a mother ON V??i to know '*'!!^ yrt(?«' mourning i'?N '^eZ knowingness i"!!'? madda' the mouth 5^E ^je/j knowledge r;"i fZ^'a^A a mutter 5^.^" hegeh to lack 'nort didder a name OV^ sMm lacking ""Or; cJidQer nay ^N V/Z a lacking-thlujj "p'"On che^rown. near Oi'^j^ qdroirh a lad 'I?'? n«'ar nearness S'^P 2*''«* a lady i^" w5 sMdddli new '>^~'7 chdddsh to lament ^?9 fdphad night t^p"^ In/Wi to laugh ~u9 sdchcui the north "p-^ tsdyiJiuwn laughter pirt'b s^chowq not ■ ., ,, . to leak tl^'l ddlaph 141 142 ECCLESIASTES. nothing" "N 'ayin a number ^7^^? mipjxif an occasion "ff s^mdn oil """9 sTiemen old "P.T ^a^e/i one "inj* Wt«(^ opponent ri"/?*? taqqiyjTli . to oppose r|~ri tdqajih to oppress ~ wf '«*Aaj oppressed pl'^y 'dsMmq oppression pw*' '^sZie^' or 'IN W outside "I'ln cMiwts the palm ^13 ^-o^^/i to pant kl^jt'O shiVcqih a park '^T)'^ pardeg to part ?^"2 ondndh peace Ci-y shdloicm to be-at-peace fir">jj shdlam a person ^"^ '*y«A a pit "^12 Jow/- to plant "!^j ndta' . . to plead VI (Zl^/'' pleadership i^^"'']'? m^diyndh to please '■fr'7 cMphets pleasure yf?n cMpheU to be-poor "i'l'n o'uwsh Possess-peace Ck"^'''*'"! y^TiiwsMlaim pray N3 ?<«' precious "nj?^ yajar presumption ^03 ^ec^'? presumptuous ^"'22 I'^iyl H prier 'np^si Ja^i-//- a prince "np ««;■ Prince 4- of-the + Mighty "^^"f^l TimVel a prying 'n":^ loqer to pursue rj'i'n rddaph to quaff ttr"^ sMthdh a quaffing "r?^ shnhiy a quafflng-time tnri"^'? misUeh to quash 'I'ns ^arar remembrance to ray nnt sdrach to reap *I^J5 g-a/^a;- a rebuke ^"'^^l ga'drdh to reduce 'po f(Ua?i reduced l??^? mi^l-m to reign '>=J"3 mdshal a reigning-speech Vt;73 iruUhdl to remember 'npj sftAar (, 'nST zeker a remembrancer 'p'^1 eikhdi-own to remove i'o; ««(;«' to rend "'Tij qdra' repeatedly Tiy 'o^^>(^ to reserve ^i?N 'dtsal a respiration '^ES 7iephesh a rest nn: nachath to rest ri13 nuwaeh to rest' n:;' ydnach to restrain 5"'2 TO«?ia' to retain Nb2 MZa' to return laTC shuiob . the right-hand 'p'?! ydmiyn to rise fiip 5? 'a J a sea i2|' ydm to search i^p|i MqasJi second "^^la sA^wty to see S^N'n rd'dh a seeing ri^N'n r^^iyth to seek w'n'j ddrash to seize TfiN '«cAas ENGLISH-HEBREW INDEX. 143 to send nbuj sMlucJi a sending rribd7a mishlachath a servant ^5? ^^^^ to serve "i^J' '«5p s^fyr to sit ^P; ydshab to skip "ij5'7 7'«y«(Z the sky ^'""9 shdmayini a slaughter n?'? ^eJr/cA to slaughter n^J saJacA a slave-maid S^';!^ sMphchdh sleep !^fy shendh to sleep Tw^ ydshm to slip ^'?52 wafo^ sloth ri'jj:" 'rt?«?«76 small "^~ qdtdri to smite ^T" ^ara^ smooth Qi^f 'drowm to snap ~r: ndthaq to snare "«^]^; ydqash a song "'p s^iy?* the south Ci^"! ddrowm to sow "TJ ^«ra' a sowing i'^T s^ra' to speak '"?'i ddbar a speech "^"7 fZa&rfr Mifh-speediness 5^"^'''? rreherah to spice nji'^ rdqach to split "];2 5'fr2«' a spoken-thing !T;:?1 dtiJrrtA a spring "1373 malhuwa' to spring ^"55 Ti^zSa' to sprout n*:^ tsdmach stability r":N •e?«e^7t a stalwart '~'^2.". giUmcr to be-stalwart '"?-;• (7a5ar stalwartness t^'",ii.'' g^'Mwrdh to stand "':" 'a/ztotZ a star -zyz ImcMb a stay "niT (?(?Mr to stitch ^.ZF\ tdphar to stink wN2 M-ash a stone "^Jj: VSm to straighten *j5ri tdqan a stream ^tj? nwhal a streaming S^^n? nachaldh strength "" ''>s a stripping ^\'>. gezel a stroke ^"? ;j"/''/to to be-strong "> '«^a3 study 5~? ?«/'ff^ to succeed ^V^s MaMr success '"'"vr kishrown the sun w":'i:: shemesh to surround -?w cr/7>(//y a surrounding ~f'r? fdhiyMh to swallow "^^ Z»«/«' sweet r"^""? mdtMicq a swinger rb" (7e?e^A tearfulness !^^"f1 dim'dh ten "'i^.? V«e/' a teiinination r;io pow?;^^ to test n^: xdfdh then '^ '«2 there no sAaw these ~TX 'eUeh they nr; hem they' tT'ilj hemmdh to think V? &«V'* thou "rx \tftdh 144 ECCLESIASTES. to throw "^i^^ sMlaJc toil '7?' '<'"^<'^ to toil ^"2f* 'umal toiling- V7:y 'dmel the tongue "P">iJ)' lashotcn to totter i'lT 0Mwa' to touch ySj na^a' toward '4< ''el :i trap riE ^w^-A a traversed-piace p'»T25 sAwwg a tread '^'yi derek a treasure !iyap fgulldh to treble 'oV^ sMlash to be-in-trepidation ^!!J2i J«AoZ trustfulness linaa Uttdchown a turn 'T'O f iyr to turn "iiD fuicr a turned-thing T'O f %?• (b^n chehel a twist ■{ 1 ' to twist b^n chabal a twitterer Tisii: tsij)p6wr two fi'l'SUJ sh'^nayim under rirrn tachath upright "T-iJ^ ydsMr uprightness ^"^'^ j'os/^r to vacate ^^23 Ja^aZ a vanishing-point tibiy 'OwUm to vex 0?3 M'ap vexation &?'S Z;a'fff a vineyard Q'^3 i-ez-em the voice bip qowl a vow T^^ jie^Zer to vow Ti3 nddar to walk "^ibri AaZa* to walk' '?jb^ ^Z''^^'!^ to be-warm Dn^ yucham the watchful-tree 1J5TIJ sMqed w^ater Q"!'? mayim wealth '^'«l?'* 'osher wealthy T''>Pf 'dshiyr weariness S^yi-] y^gt'dh weary 5'.^)' ydgea' to be-weary ^J^ j'ff^'a' to weep ^p|i MMA , H7a vidh w^hat? ( H7a ?«oA ) \ ' ^ etc. whatever !n72iN72 in^''mmrm'k where ? "^N '% which TvpN 'asAer which' ^'^ sliel white "i^b Zrt?4;i who ? "^'P TO% wicked ""»5^'^ o'dshd' to be-wicked *'^'n rdsA«' wickedness 5"w'n 9-