YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL A COMMENTARY ON ECCLESIASTES RIVINGTONS ILoifuOn Waterloo Place ffilforS High Street Kawltitifle Trinity Street A COMMENTARY ON ECCLESIASTES BY THE REV. THOMAS PELHAM DALE, M.A. LATE FELLOW OF SIDNEY COLLEGE, CAMBRIDGE, AND RECTOR OF ST. VEDAST WITH ST. MICHAEL LE QUERNE, LONDON. rim rw'tn nirp mv : arfvm n'oan i-m RIVINGTONS HonUon, flD^fora, anU Cambrttiije 1873 TO JOHN HALL GLADSTONE, Esq. Ph.D. F.R.S. THROUGH WHOSE LIBERALITY IT SEES THE LIGHT, IS THIS WORK AFFECTIONATELY DEDICATED BY Ctje Slutyov, PREFACE. rTTHE following Commentary differs from many of its predeces- sors in the greater weight given to the interpretation of the LXX., and the closer investigation of their peculiar renderings. In many cases these strange renderings on the part of the LXX. are dismissed by commentators as simply errors. But this is not con sistent with what true criticism ought to do. The LXX. is not only the oldest translation we have, but also the only one made when Hebrew was yet a living language. Its peculiar renderings 'then deserve our most serious attention. The investigation of them will fully reward the inquirer. This, then, is the cause of the special line of interpretation adopted in this Commentary. With regard to the Book of Ecclesiastes itself, the writer must confess himself homo unius libri ; for some years past all his Hebrew and Greek studies have been devoted to the investigation of the meaning of this one book in the Sacred Canon, and all his conclusions must be taken with the reservation that they apply, directly, to this one book alone. Such a concentration of effort may be expected to produce results which might not be arrived at by a far wider and more extensive research, just as a few rays of sunlight concentrated by a small lens will burn where the sun himself will only warm. Nevertheless, this book does not profess to be anything in the nature of a new discovery. Sense is attempted to be made of difficult passages by what may be called a microscopic attention to the grammar of the writer, and a minute and careful analysis of every form and expression he uses. The test of the correctness of the meaning thus found is displayed in the way in which it falls into place in the viii PREFACE. context, and squares with its tenor. But nothing novel in the way of Hebrew grammar is urged, or anything which may not be found in ordinary commentaries, except, perhaps, it be the fact of the differ ence of signification between the contracted and full relative pronoun — a usage which is peculiar to the Book of Ecclesiastes. This has hitherto been dismissed by other commentators as evidence of late composition, without giving it the notice it merited. Many points of interest are started in these pages, which would well repay a more careful investigation than I have either leisure or learning to follow out. They are only presented so far as necessary to illustrate and clear up difficulties in the interpretation of that marvellous book which is the subject of this Commentary. If I have succeeded, the Church will be benefited ; if I have altogether failed, my book will only add a few pages more to the vast literature which this, the scientific treatise of the Divine "Word, has elicited. London, Oct. 1873. INTRODUCTION. DATE AND AUTHORSHIP. rpHE title or superscription of the book is, chap. i. 1, 'The words ¦*- of Koheleth, the son of David, king of Jerusalem,' and this is further explained in verse 12, by ' I Koheleth was king over Israel in Jerusalem.' The only person in Jewish history who answers exactly to this description is Solomon, and accordingly the whole ancient Church, Jewish as well as Christian, have regarded Solo mon as the undoubted author of the book. With this conclusion even modern criticism is so far agreed, that it is universally ad mitted that Solomon is the hero or personated author, even though it is denied that he was the real writer. It is alleged that internal evidence is against the supposition of so early a date; for that the language and tone of thought in the book point to a writer further on in Jewish history. The favourite opinion amongst Ger man scholars is, that Ecclesiastes was composed towards the end of the Persian dominion. Ewald, indeed, considers that, so far as lan guage and style is concerned, the book might be the very latest written in the whole Hebrew Scriptures. A detailed history of the exposition of the book will be found in the Coheleth of Dr. Ginsburg, together with a complete discussion of the reasons for and against Solomonic authorship. It will be unnecessary, therefore, to go into detail on this point. We shall only add what concerns the immediate object of the present Com mentary, remarking that several most competent English-speaking scholars remain unconvinced by arguments which have apparently fully satisfied their German brethren. Dr. Wordsworth, Professor Plumptre, Dr. Taylor Lewis of America, argue that the book is really Solomon's, while even in Germany D. H. A. Hahn {Com. uber das Predigerbuch, Leipzig, 1860) is strongly on the side of the Solomonic authorship. The principal arguments in favour of later date derived from internal evidence, arise from {first) the state of violence and misery b x INTR OD UCTION. depicted in the book with so much bitterness, and which, it is alleged, cannot be made to harmonize with what we know of the reign of Solomon ; and {secondly) the strongly Aramaic character of the language, which assimilates itself to that of the books of Daniel and Esther. With regard to the first point (if we have at all found the real interpretation of the book), it seems improbable that any special description of a particular period could have been ever intended, or even any allusion to the special circumstances of any people. So far also from supposing a time of trouble in the mind of the writer, on the contrary the point and moral of the book will be enhanced if we suppose it to be written rather in a time of pros perity than of adversity or oppression. Thus, if we turn to the expressions of chap. iv. 1 we shall see that to give any special refer ence to them, and suppose them peculiar or out of the way, would weaken the force of Koheleth's argument. Human life generally, under the very best of external circumstances, always exhibits the spectacle both of oppressions by the wicked, and of oppressed with out comforters. Now underneath this statement lies the difficulty that He who permits this is the merciful Author of Nature Himself, and it is this difficulty which is especially discussed. There is no necessity to suppose the concluding years of Persian tyranny to be pointedly alluded to, because it is not under an Asiatic despotism alone that hypocrites come and go from the place of the holy (chap. viii. 10), or servants are seen on horseback, and nobles, like serfs, walking afoot (chap. x. 7), or that men continue in prosperous wickedness (chap. ix. 3). Indeed, the same may be said of any other of the similar providential difficulties advanced in this book, for the very same occurrences may be witnessed now in this age of civilisa tion and progress. The reply then to the assertion that it is ' impos sible to reconcile this state of things with the age of Solomon ' is simply this. There is no need even to make the attempt, because there is no reason to believe that, considering the author's stand point, he intended that the instances of human suffering and disappointment he cites should be taken otherwise than perfectly generally. What he adduces of this nature is in sufficient measure true always, at the best of times. It would blunt the point of his reasoning if it could be shown that the difficulties he starts were exceptional or temporary ; but this is not so. Koheleth's repeated declaration is that all — that is, the whole of human life — is vanity or evanescence. INTR OD UCTION. xi The argument from Aramaic words is much more formidable, and would be conclusive if our knowledge of the successive stages of the Hebrew language were less fragmentary and uncertain than is really the case. It is quite true that such words as win, JVin, nijn, *D3, JDT, Dins, have an Aramaic colouring ; but we must set against this the fact that, as Ewald remarks, we have in Ecclesiastes a new philo sophical terminology, which has modified the Hebrew of the book. And again, it will be seen by referring to the places where these pecu liar words occur, that they are introduced either for the purposes of expressing new ideas or terms not found in the language elsewhere. Sometimes the more usual word would be out of harmony with the context, e.g. the word p\ replaces the more ordinary *jm», because not only is the latter used to signify a. feast, but the root-meaning of the former is just what is required by the argument. Again, 133, as will be seen stated at length in the notes, is used in the purely technical sense, of ' this present,' and not in the ordinary meaning of ' already.' The unusual h!?h, chap. vi. 6, also is apparently intro duced for the sake of the alliteration with nbn in the next clause, and the once occurring fiti chap. iv. 3, for the sake of the equivoke to which its use gives rise. All these Aramaic words are noticed as they occur in the body of the Commentary, and we think that the conclusion which results from what there appears is to weaken very considerably any argument as to date which can be drawn from them one way or the other. Again, the object of the book is so peculiar, and so different from all the rest of Scripture, and especially from those which, supposing Solomon was the author, would stand related to it in point of time, that we may well expect some difference of language and colouring. Again, also, there is another reason. The books immediately subse quent to Solomon's era are all prophetic. Now it seems natural that prophets should use an antique style, which would be tinged with that of the earlier religious books, while if, on the other hand, as the LXX. seem to imply by their translation of the word Koheleth, and appears also from the alliterations in the book itself, it were an address orally delivered, it would no doubt contain collo quialisms. There are strong indications that it does so. Now these colloquialisms would certainly have an Aramaic cast about them. Thus the difference of diction between the Hebrew of Koheleth and a contemporary prophet would be exaggerated, and any estimate of date due to this difference proportionately uncertain. xii INTR OD UCTION. On the whole, for myself, I have no theory to support either way. I am content to let the matter rest, as I believe the Scripture itself leaves it, which, after all, nowhere refers the authorship to Solomon. In accordance with this, both to save space and to conduce to clear ness, I have always referred to the author by the name Koheleth, and to the book itself as Ecclesiastes, in the course of the subse quent Commentary. DESIGN AND METHOD OF THE WORK. The design of the book is no other than argumentatively to work out the concluding aphorism of the whole : ' Fear God, and keep His commandments, for this is the whole problem of Humanity.' This truth is never for a moment lost sight of, not even in those passages which sound most sceptical or Epicurean. We may compare this marvellous book to an overture, and say that this truth is its sub ject. This overture, however, is written in a minor key ; it is almost always plaintive ; sometimes it descends to what sounds like absolute discord ; but this subject floats through its wildest and strangest melodies, resolves its harshest discords, connects its most erratic wanderings. Koheleth is a perfect master of sarcasm. A certain grim and bitter yet grave and holy satire runs through his book. He makes his readers think whether they will or no. For this pur pose he sometimes descends to plays upon words, equivokes, allitera tions, possibly also proverbs in ordinary circulation. He certainly writes in the ' vulgar tongue.' But these equivokes always help the sense. If Koheleth appears in the guise of a popular preacher, he never loses sight of the moralist and philosopher. His sermon, for such we believe it to be, will bear comparison with another wonder ful sermon found in Holy Scripture, with which it has some striking points of resemblance, and yet how wonderfully different ! The book then opens with an exclamation which serves as a text or topic — ' Vanity of vanities,' — and forthwith proceeds to state the question, and work out the conclusion which this topic suggests. Has mankind any advantage (in the sense of a result in the future) by reason of his toil or anxiety (the technical word here used is fofc by which word is meant the same thing as the Greek expresses by fiepi/xva, cares of this life, Matt. xiii. 22) ? This he answers in the negative by eight aphorisms, four drawn from observation of nature and four from moral considerations, which we have called the ei^ht INTR OD UCTION. xiii ^beatitudes of the sermon. This constitutes the first part of the proof. Koheleth then goes on to discuss the question, Can any solution of this providential difficulty be discovered ? This, in the first place, is attempted to be answered by an autobiography, in which Koheleth shows in succession that wisdom, mirth, accumula tion of wealth, etc., are alike evanescent and unsatisfactory, as his own experience (and no one was likely to do better) abundantly displayed. These together form the first great division of the book — Chaps. I. and n. In the next five Chapters, in. to vn, the same question is discussed from another point of view. Koheleth remarks on the unalterable character of Providence, and shows that even if it were possible that human wisdom could cause change (which it cannot), that the altera tion could only be for the worse. He begins by enumerating twenty- eight times or seasons — that is, a fourfold seven — of which the last is ' a time of peace.' This is especially worthy of remark, as it is an in stance of one of those hopes of better things which Koheleth allows to appear, as it were by stealth, amidst his most melancholy utter ances. He then argues this matter, and through a long and sustained course of reasoning, the conclusion of which is, that God must right the wronged. But there naturally arises the objection, If this be so, why does impiety and oppression exist so continually in the very places or circumstances where we ought to expect the reverse 1 To this Koheleth offers two solutions, which, however, are neither satisfac tory ; the second indeed would lead to absolute scepticism. The true deduction is however stated in the last verse of chap. iii. (22), which is, that if any result is to be accomplished by human toil, it can only consist in present gratification. Koheleth then turns to the consideration of oppressions or afflic tions, this turn of thought being that present enjoyment is marred by the existence of so much irremediable unhappiness ; that if this world be all, the dead are better off than the living ; that the result even of success is envy rather than pleasure ; that it is useless labouring for posterity, and no avail in the present. Koheleth here sarcastically points out that labour for others does give some advan tage, the only instance where he sees the possibility of any at all. He carefully limits, however, all this to the present life, this formula ' under the sun,' i.e. in this world of labour and toil, being introduced frequently, showing that all he says is to be taken with this proviso. xiv INTRODUCTION. In Chapter v. Koheleth begins to display the great remedy for human ills — that is, piety, patience, and submission to the Divine will, cautioning against foolish sacrifices, rash vows, rash speeches, selfishness and avarice. This display of the remedy, however, is as yet subordinate, the main object being to show that all arguments conspire to prove the vanity or transitoriness of human existence. With this Chap. vi. ends, and with it the more argumentative portion of the treatise. Chap. vii. opens with a paradoxical statement of seven good things, which look like evil ones, and on this Koheleth develops the thought that man does not know a good thing when he sees it. He shows that even wisdom itself will not necessarily produce happiness in this world, though this, he is sure, is a good thing ; but he is very bitter and sarcastic on those who, because right does not always suc ceed, resort to impiety ; this, he shows, is a great and fatal mistake. Though the proposition that piety is happiness is not formally stated or worked out argumentatively, nevertheless this is proved so com pletely that Koheleth is able at the end of the whole to cite this as the real result of his argument. If, however, piety be the remedy for human ills, early piety is essential to tolerable ease and quiet in this world. This is set forth in the same paradoxical and sarcastic way as before. We are advised to avoid certain evils while we can. These are described with great pathos in Chap. xii. It is however, we believe, quite a mistake to imagine that the close of the book contains an allegorical descrip tion of old age. The weakness and other trials of age are, no doubt, brought before us in very poetic and picturesque language. There is an Oriental richness and fioridness about this language at first strange to Western ears ; but the images employed all admit of resolution by an appeal to the usage of Scripture elsewhere, and can be shown to be quite in place. The conclusion of the whole is significantly the same as the topic at the beginning, ' Vanity of vanities, the whole is vanity.' The Epilogue, chap. xii. 9, follows. This has been pronounced by some to be an interpolation, the work of a later hand ; but we could no more imagine a book of the Old Testament ending with such an aphorism as vanity of vanities, without doing violence to our critical instinct, than we could believe that the Gospel of St. Mark was ever intended to end with the words ' They were afraid ' [e<£o/3oiWo yelp, Mark xvi. 8]. It is rather the bold, open statement of the truth, INTRODUCTION. xv which has in a more or less covered manner formed the subject of the whole book. The aphorism, ' Fear God and keep His commandments,' contains the only possible solution of providential difficulties or remedy of human ills, and it is in vain to look for any other. The reasons for this mystery we must leave to God alone. He will bring into judgment— i.e. into adjustment or declared consistency with justice — every mystery, whether to our notions good or evil. With this assurance the book appropriately ends. GRAMMATICAL PECULIARITIES. The Book of Ecclesiastes being a didactic and argumentative treatise, and the only work of its kind in the Scriptures, its Hebrew is modified to meet the requirements of that which is a new philo sophy, so that we may fully indorse Ewald's expression, that ' Koheleth uses the Hebrew language as a flexible instrument for the expression of novel ideas.' This naturally implies a usage of words and phrases peculiar to this book, and accounts for the large number of unusual forms and once occurring words and the like which here meet us. It will be apparent to any who will diligently examine the text, that Koheleth confines himself very strictly indeed to the rules of his own grammar, and uses articles, prepositions, and tenses with an accuracy not inferior to Greek itself. For example, there is a real distinction to be discovered between the usage of masculine and feminine forms, where a substantive is of both genders. It is not a matter of indifference whether the full relative is used or the contracted form ; on the contrary, it will be seen that the contracted relative gives an optative or subjunctive sense ; or whether a verb governs directly or through the intervention of the particle fiN ; a dis tinction which the LXX. were quite aware of, and which gave rise to their adverbial aw. What, for want of a better term, we have called distributive plurals— i.e. a singular noun and plural verb in agreement, or vice versa — are exceedingly significant. They have a peculiar shade of meaning, according to circumstances and position in the sentence. It is too a matter of some consequence whether the nominative precedes or follows the verb ; hence in the running translation this order is never reversed, even where our idiom requires it, but explanatory words are introduced. All these matters are, where necessary, pointed out in the notes — perhaps some may imagine pressed too far, and repeated ad nauseam ; but the excuse must be that xvi <¦ INTRODUCTION. on these minutiae depend the evidence of correct rendering. If thus a good sense is made out, as it were spontaneously, and which, more over, is found to fall into place as it occurs in the context, we have strong evidence that we have hit the real meaning. Connected with this grammatical usage is a peculiar terminology, also to be expected in a scientific treatise. Thus nil is very com monly rendered in this Commentary by ' reasoning,' the exact idea implied being a matter or thing reasoned about, with the further notion or conclusion that this reason will become ground of action. No single English or even Greek word will render it, but once let us master its real significance, and the force and cogency of many passages will become manifest. Again, pan, which has the sense of ' an agreeable occurrence,' ' a providence,' and then generally of ' any event,' in this book denotes a 'providential occurrence.' Again, PDV is not exactly toil, but the fatigue, distress, or anxiety that comes of it. It differs from pay, which is also anxiety, but that kind of anxiety which comes of uncertainty as to a future result. Two most important words are nhso and niivn : the former is that kind of folly which has the appearance of wisdom, clever folly, or foolish wisdom ; the latter is that kind of folly which is begotten of a false expectation of the result, as in our'expression ' made a fool of.' So again 133 is not an adverb ' already,' but rather a substantive, — this present considered as now existing. These technical words are all noticed as they occur, and a sense given, the proof of the correctness of which is that appropriate meaning is made in every place in which they occur. As several are found nowhere else in Scripture, this is the only true method of coming at their meaning. It is also worthy of notice that these words occur usually seven or ten times, or some other round or mystic number. This happens so frequently that it can hardly be accidental, but I have seldom been able to trace any rule or law in this circumstance. On the whole, however, it may be taken as an axiom that when Koheleth uses a peculiar word, he intends to express a peculiar idea, and his meaning must be sought accordingly. Careful attention to this point clears up many difficulties. Alliteration and paronomasia occur with great and characteristic frequency, a proof surely that the book was intended to be preached or delivered as an address. It is, of course, very difficult to give these in the English version. Sometimes in the paraphrastic translation this is attempted by means of rhymes and alliterations. INTRODUCTION. xvii I can hardly pronounce these quite successful, and often have felt inclined to return to a more literal rendering, but then this most characteristic feature of the book would have been lost to the English reader. Every one who has ever addressed an assembly knows how very telling these hits are, and moreover they are of real importance to the commentator, as bringing the words on which the alliteration depends into artificial prominence. There is a danger, no doubt, that when once the mind is aroused to this, that equi vokes should be found where they were not intended ; but of this the reader must judge. This perhaps is the best point at which to discuss the meaning of the word Koheleth. In its present form and pointing n?np is the active feminine participle of Kal of the verb ^np, occurring as a verb only in niphal and hiphil. The fern, noun occurs Deut. xxxiii. 4, n?np — i.e. this word differently pointed — which the LXX. render by a-wayeoyr??. n?rip: occurs Neh. v. 7, rendered eKkXr/criav. With this before us it seems beside the mark to seek a meaning out of the root !rip. According to the usage observable in this book, feminines (we should prefer to call them abstracts) in n differ from those in n — comp. moy, chap. i. 4 ; the abstract in this form again becomes as it were a concrete. Thus we should incline to indorse the view enunciated by Preston, who considers the word to be represented by ' collector ' or ' concionator ' in Latin. Both these meanings we believe are contained in the word, and it is quite consistent with what we know of the style of Ecclesiastes to admit that both these meanings were intended to be conveyed. The discourse is a collection of separate but connected aphorisms on the transitoriness of human existence — the author is thus a collector of them ; and as the discourse was delivered apparently when collected, he is a concionator or preacher also. The word used by the LXX, eKK\r) occurs nowhere else, either in the Old or New Testaments, so that the precise meaning they affixed to the word is unknown. In classical Greek it means preacher. The repetition of a word, whether substantive or particle, in the same sentence, of course gives emphasis to that word ; to translate accurately, therefore, when this occurs, we have to add some English equivalent, such as ' this ' or ' as well,' and so forth, see Com. passim. A careful attention to this rule will often considerably help to clear xviii INTRODUCTION. ON THE PECULIAR RENDERINGS OF THE VERSION OF THE LXX. The remark of Delitzsch on the translation of the LXX., affixed to the Book of Psalms (Delitzsch on the Psalms, Clark's Library, Edin.) may be introduced here : — ' This translation, as being the oldest key to the understanding of the language of the Old Testament writings, as being the oldest mirror of the Old Testament text, and as an important check upon the interpretation of Scripture handed down in the Talmud and Midrash, and in that portion of the national literature not originating in Egypt, is invaluable,' For this remark applies to the rendering of Ecclesiastes in an equal, if not greater degree, and may be offered as an excuse, if one be needed, for the comparatively large space assigned to the discussion of the Septuagint renderings. A peculiarity which meets us in this book is the occurrence of the preposition avv followed by an accusative, and in one case a genitive, and which seldom if ever occurs in other books. This apparently trifling circumstance, which is usually treated as a barbarism, will give the clue which will lead to some curious and interesting facts connected with the methods of translation adopted by the LXX. If we examine carefully and in detail the wording of the LXX. we can hardly fail to be struck with the excessive care that is taken to render in the exact order of the Hebrew — a remark which may be extended to other portions of this version, the Book of Job being, however, a striking exception, (and when there is any considerable departure, in almost every instance hitherto examined a serious variation of text in the different recensions of the LXX. will be found to occur.) In Ecclesiastes this order is so strict that, with hardly an exception, it would be possible to print the Greek text as it stands as an interlinear translation. This most interesting point deserves further investigation than appears as yet to have been given to it. My own impression from this circumstance, is that the version of the LXX. was made with the idea that those who used it had the Hebrew before them, and this hypothesis, for in truth it is nothing more, will I think group together more facts than any other suppositions which have been adopted to explain these strange renderings met with in the LXX., — as, for example, variation of original text, wilful corruption on the part of the translators, Hagadic influence (of which more presently), and the INTR OD UCTION. xix standing this restriction which they thus laid upon themselves, we have a very good translation, which for many centuries was used as the sole representative of the ancient Scriptures, and on which the whole fabric of ancient theology was erected. This interlinear character, as we may call it, of the version of the LXX., will explain why they render the same Hebrew word by such very different Greek equivalents. In an interlinear translation there is no special value in uniform rendering ; rather the reverse. It is better even to study variety than uniformity, although we believe that the LXX. do neither the one nor the other, but simply endeavour to give the best possible rendering of the passage before them. For example, the word fan is rendered in chap. iii. 1, 17, v. 8 (7), viii. 6, by irpayp.a, and in the other three cases in which it occurs, viz., chap. v. 4 (3), xii. 1, 10, by 6e\r)fi,a. Now the real meaning of this word, as we have shown, is an agreeable providential occurrence, or, since all providential occurrences imply the Divine will on their side, any such whatever. The LXX. use the one rendering or the other as best suits the context. This book con taining so large a number of technical words, the meaning of which is to be sought by a careful comparison of all the passages in which they occur, the renderings of the LXX. become of special interest. The meaning compounded of the meanings of the LXX.'s renderings, to use a mathematical simile, will give us often the precise shade of signification of the Hebrew of which we are in search, and this will then approve itself as correct by its suitableness in every instance. The same observation applies to the grammar of the Greek as re presenting that of the Hebrew. There is no attempt whatever to render Hebrew grammatical forms with any uniformity. Hebrew perfects are rendered by Greek presents, aorists, or perfects ; Hebrew presents by aorists or perfects. Participles are rendered sometimes by participles, at others by principal verbs. The same Hebrew pre positions are sometimes rendered by different Greek prepositions, and sometimes simply by case-endings. The relative is rendered by the relative, by the pronoun, and by on. The Hebrew conjugations are not represented on any settled principle ; Piels are sometimes indeed apparently marked by a preposition compounded with the verb, sometimes not noticed at all. In certain cases in which the root is doubtful, as for example in ain vaw, and ain ain verbs, the LXX. do not always follow the Masoretic pointing and derivation. On the whole, however, the deviations of the LXX., from both pointing and accentuation, are more apparent than real, and may be explained, for xx INTR OD UCTION. the most part, on the principle that the translators felt themselves obliged to follow the order of the words in the original. We must, however, bear in mind that the present text of the LXX. is of all texts the most time-worn, and often requires correction. Most providentially we do not depend on one recension ; we have in existing copies the remains of several, and we may make use of them to restore the original readings. The problem in this case differs essentially from that which meets us in revising the Greek text of the New Testament. Here diplomatic evidence has not the same weight as there. Emendations may be detected, even when better readings of the Hebrew, by want of conformity to the Hebrew order (and the temptation to make such kind of alterations, when the version was used independently, would clearly be very great), or again a com parison of the various readings will enable us to guess with tolerable confidence what the Hebrew originally was. In this way, when the Hebrew text is doubtful, we can ascertain the correct reading by searching for that common origin from which the variants in the LXX. were derived, and we may then turn round on the version with the help of the Hebrew, and show how the changes successively arose. An instance of this will be found at chap. x. 1 0 ; how far I have suc ceeded the reader must judge. We must also bear in mind that what we should now denote by marginal renderings are in the ancient versions inserted in the text. The interlinear character of the version enables us to detect this : we find two Greek words standing in place of a single Hebrew equivalent. The result of all this, as applied in the Book of Ecclesiastes, is to vindicate the accuracy of the received Hebrew text, and, in a less degree, of the pointing and accentuation also. Only in a very few instances is it needful to propose an emendation of the Hebrew text, and that where the ancient versions are apparently unanimous in requiring it. There remains another point, however. Dr. Ginsburg (and from his extensive acquaintance with Jewish literature no one is better qualified to give an opinion) considers that Hagadic influence must be taken largely into account in explaining difficult passages in Ecclesiastes ; amongst other points he notices the rendering of ritS by aw, which has been referred to already. ' Commentators,' he says, ' have been perplexed to account for this barbarism, and violation of grammatical propriety, but a reference to Hagadic exegesis will show that this Hebrew particle was looked up to as having a mystical signification, because the two letters, N and n, of which it is composed, are the Alpha and Omega of the Plebrew alphabet. INTR OD UCTION. xxi Hence the anxiety of the translator to indicate this particle in Greek, when a passage appeared to him to be fraught with special mysteries.' But, as he remarks, it is only in twenty-nine instances out of seventy-one occurrences of this particle that it is so rendered by the LXX. Moreover, Dr. Ginsburg has not shown that these passages are specially mysterious. They are in fact neither more nor less so than some others in which this particle is not so rendered. An examination of these passages will show, we think convincingly, that what the LXX. wished to do was to point out that ns was emphatic and with the meaning of ' respect to,' or the like, as will be seen by reference to the Commentary, especially chaps, ii. 1 7, iii. 1 7, vii. 26, viii. 8, 15. The Hagadic influence, according to Dr. Ginsburg, is still more evident in the peculiar rendering of chap. ii. 12, as well as chaps. ii. 17, iii. 15, iv. 17, v. 1, all which are fully treated in the Com mentary, and the renderings of the LXX. explained and elucidated, it is hoped satisfactorily. So far from the true explanation of these renderings being found in the Chaldee paraphrase, as Dr. Ginsburg imagines, that version gives distorted interpretations of passages but partially understood. Again, the gloss of the LXX. at chap. ii. 15 is shared by the Syriac, and is a marginal reading ; chap. ii. 17 is a verbatim reading of the Hebrew in every particular ; and the gloss at chap. ii. 9 is too evidently foisted in from the margin to make it of much value in any argument. See note there. Holding as I do the paramount authority of the LXX., I have not scrupled to follow them against the Masoretic interpretation when the sense of a passage seemed to require it, and I deem it a sufficient answer to any objections on this head, that the rendering proposed is supported by the LXX. On the whole, however, these differences are, as remarked above, not very great, and we have rather occasion for surprise, not that there is here and there a divergence, but that on the whole there is so substantial agreement. The point ing which we have in our Hebrew Bibles embodies a most valuable and venerable tradition, but in its present form younger by centuries than that furnished by the rendering of the LXX. While, therefore, we admit its great value, we ought not to make its authority absolute, and this is done to all intents and purposes by those who reject without question the ancient interpretation .because it conflicts with the present pointing. No language is too high to characterize our obligations to those Jewish fathers who have guarded so faith fully that special trust committed to them — the oracles of God. But xxii INTRODUCTION. the Synagogue is no more infallible in matters of criticism than is the Church. Neither the Masorets nor the LXX. are inspired, though inspiration has been by their respective partisans vehemently claimed for both. Each party, also, has unduly depreciated the other, and the Hebrew scholars have been for centuries divided into punctists and anti-punctists. But as there is no royal road to learn ing, so there is no short-cut to certainty ; the whole evidence, let it come from whence it may, must be diligently weighed and compared. So far as the version of the LXX. is concerned, this is not done until their errors, or supposed errors, have been at least duly explained and accounted for, even when their renderings are rejected. OTHER VERSIONS OF ANTIQUITY. Next in order in point of antiquity to the version of the LXX. stands the Syriac Peshito. This I have sometimes quoted in the present Commentary, having considered it my duty to make myself acquainted with this version, so that if I am not in a position to offer anything of my own, I can follow other commentators, and test their accuracy. The citations are made from the edition of Dr. Lee, published by the Bible Society. As might be expected, the Syriac version stands midway between the LXX. and Masoretic text, agree ing sometimes with the one and sometimes with the other. It is often assumed that the peculiar renderings of the Syriac which agree with the LXX. against the Masoretic rendering, arise from corrections of the former text by the latter ; this, however, is not proved. The existence of such an element of correction may well be admitted, but it is only one out of many, and in some cases we shall, I think, have reason to conclude that the sense, set aside as of no critical value by some commentators, does in fact embody the real meaning of the passage under discussion. See chap. x. 10 for an instance of this. The Vulgate is generally accessible ; its value is subordinate as compared with the above-mentioned versions, being only, as is well known, corrected from the Hebrew by Jerome. Sometimes, however, the evidence it affords of an ancient reading is all the more valuable on this account. See the note at chap. x. 10. The fragments of the ancient Greek versions of Aquila, Sym- machus, and Theodotion are often of the very highest value, and diligent use has been made of them. The edition used is that of Field. Oriainis Heocwala. ed. Fr-id "Fiold Cim-n ia«7 -,™i a ti,„ INTROD UCTION. xxiii Codex Syriaco Hexaplaris, H. Middedorpf, Berol. 1835, has also been examined. • THE TRANSLATIONS OF THIS COMMENTARY. Two translations of this book are here offered to the reader, the first, dispersed through the notes, denoted by bold-faced type, is absolutely literal, even to utter baldness, and rigidly follows the exact order of the Hebrew. In the accompanying running commentary the construction of the sentences is carefully pointed out, the render ing of the LXX. noted where peculiar, and the attempt made in all cases to account for the peculiarity, either by showing that they have preserved the true interpretation, or else explaining how the error arose. The sense thus obtained is embodied in the paraphrastic version printed at the head of the page. There has been no attempt made to adopt, in this latter translation, the phraseology of the Authorized Version ; rather the reverse, as it is not intended to be independent, but is to be regarded as of the nature of an explanatory commentary or an English Targum upon the text. It also seeks to render idea for idea rather than word for word, and gives in every case the meaning which on the whole seemed most probable, and squared best with the context. It attempts also to represent equivokes and allitera tions in the original, by corresponding equivokes and alliterations — not necessarily in the equivalent words of the translation, — and points out, by figures, italics, and other typographical signs, instances of artificial arrangement of topics and the like ; see Chaps. I. and II., etc. To the English reader a caution is here needed. The very nature of such a version requires that all be made to run quite smoothly ; thus, however obscure the passage, a sense is given, and difficulties are put out of sight. But after all this only represents the meaning the commentator thinks most probable, and he may be quite wrong, and altogether mistaken. Such a version is after all a Targum — in other words, a well-meaning attempt at explanation, with some amplification, of the sacred text. In dealing then with it let the reader imitate the Jews of old, who, when they read the sacred text itself, did so with every outward manifestation of respect and deference ; but when they came to read the Targum altered their manner, and showed by posture and gesture that they clearly regarded this as but a mere exposition of the Divine Word, and of no authority. The following works are assumed to be easily accessible to English readers : — Ecclesiastes, Theodore Preston, Lond. 1845 ; Commentary on Ecclesiastes, Moses Stuart, New York, 1851; Coheleth, by Chris- xxiv INTR OD UCTION. tian D. Ginsburg, Lond. 1861 ; Ecclesiastes or Koheleth, by Dr. Otto Zockler, edited by Prof. Taylor Lewis, LL.D., Edin. 1870; Commentary on the Bible, C. Wordsworth, Bishop of Lincoln, Lond. 1868. The work of Dr. Ginsburg especially will be found indis pensable. Dr. Ginsburg has stated at length, and for the most part in the writers' own words, the different opinions of critics, Jewish and Christian, who have written on this book. His vast reading and erudition are thus made available for future scholars. Once for all, I must acknowledge the deep obligation I am under to his work. If in many of my renderings I am compelled to differ from him, I am not the less indebted to him on that account. If I have really seen further than he has, it is only because he has, so to speak, allowed me to mount on his shoulders. Any one who takes the trouble to compare my work with his will see that most of my renderings could have been supported by a name of weight. If, however, I have the autho rity of the LXX. in my favour, I am content, and cite no others. I have, however, not failed to resort to such of the commentators in Dr. Ginsburg's list, German and English, as well as some published since the appearance of his book, as would be likely to give additional light. The work of Dr. Graetz, Kohelet oder der Salomonische Prediger, von Dr. H. Graetz, Leipzig, 1871, did not come to hand until the larger portion of- this commentary was in type. The texts made use of are those contained in the Polyglotten Bibel, zum praktischen Handgebrauch bearbeitet von E. Stier, und R. G. W. Theile, Dritte Auflage, Bielfeld, 1864. The following notation of MS. and Editions from the above work is adopted in the commentary : — A Alexandrine text. A1 Alexandrine Manuscript. A2 Alexandrine Edition, Grabe, Breitinger, Reineccius. B Vatican text. B1 Vatican Manuscript. B2 Roman Edition, 1587. C Codex Frid. August, (of Tischendorf.) D Codex Ephraemi rescript, (of Tischendorf.) E Editio Aldina, 1518. F Complutensium Polyglot. X Other MS. not especially named. It may also be noticed that all citations are from chapter and verse as in the Authorized Version ; where these differ from the TI„1,.a,„ 4-1,„ 1„*l-«„ ,'„ n.l,l»J ,"„ „ !,«„„! d. i-1 -1 __ r, /„\ ECCLESIASTES. CHAPTER I. THE words of the Preacher, the son of David, king of Jeru salem. 2 Vanity of vanities, saith the Preacher, vanity of vanities ; all is vanity. 3 What profit hath a man of all his labour which he taketh under the sun? I. (1.) The words of Koheleth, the son of David, king in Jerusalem. The meaning of the term Koheleth, and the question of author ship of the book, is discussed in the intro duction. We have only to remark here on the use of the word "13*1 as it occurs in this book in the technical sense not only of a 'word' or 'reason,' but also including the matter or thing which the word represents. Usually it refers to words, reasonings, and matters connected with the mysteries of Providence — the whole treatise itself being argumenta tive and didactic, discussing the vanity, that is, the transitoriness, of human existence, as its topic. (2.) Vanity of vanities, said Koheleth ; vanity of vanities (very emphatic), the whole (7311, with the article giving a slightly different notion to 73, the ' whole collectively ' therefore ; the word is equivalent to the Greek to irav, with the limitation however to human life in this world, as will become manifest in the course of the book) is vanity, (?3n, that which is ' evanescent ' or ' transi tory,' but never used in the modern sense of being frivolous or empty.) There is nothing of scoffing epicureanism in this book ; the life of man is ever spoken of in the most serious and solemn tones. There is, indeed, much sarcasm, but it never touches upon light ness or indifference ; it is always grave and solemn, and even when to superficial ob servation appearing equivocal or sceptical, proves, on further examination, to hide pro mises and hopes beneath its bitterness. This first verse may be looked upon as the text or topic of the discourse ; Koheleth next proceeds to work out the argument suggested by it in detail. (3.) What is 1 (expecting the answer no, and so nearly equivalent to a denial) the . profit flVUV, a word peculiar to this book — . occurs chap. i. 3; ii. 11, 13 twice; iii. 9; v. 9 (8), 16 (15) ; vii. 12 ; x. 10, 11— le. ten times in all ; it is a technical word, and is used to signify that which remains over and above after the act is performed, and apart from its present results. Koheleth uses frequently these nouns ending in |1 — thus "W ' to extend,' ' run over,' Jill"!1" ' re mainder,' ^T 'remember,' )V13f 'remem brance,' etc. These nouns are in their nature abstracts, but differ from the ordi nary abstracts ; see chap. i. 14) to man (Q1N7, this word occurs in its different com binations forty-eight times in this book, and always with the signification of man as a member of the human race. There is a tone of personification about the word similar to that which occurs in the expression ' the old TITLE. THE discourse of the Preacher, the son of David, king of Jeru salem. Section I. — The vanity or evanescence of all things human. Utterly evanescent, utterly evanescent, saith the Preacher ; the whole is evanescent. Is there any profitable result to Humanity in all his cares, over which he ever moils, in this hot work- day world ? [No, for] Adam ; ' when this generic character is not to be expressed, then fc^iS or C5>13S< is used instead ; see chaps, i. 8 ; ix. 14 and 15), in aU his toil (PDJJ, a favourite word of Kohe leth, and used as frequently in this book as in all the rest of Scripture put together. The exact meaning to be affixed to it, and which, carefully kept in view, will be found to explain more than one otherwise obscure passage, is that toil, care, or anxiety which labour produces, and answers to the idea contained in our metaphor 'takes pains;'1 see chap. ii. 20), which he toils at (this is the first instance which occurs of the con tracted relative "tP joined to the word. Koheleth uses also the full relative "1K>K, but with a slight difference of meaning. The contracted relative refers to the word only which it joins, and in case of verbs often gives a subjunctive or optative mean ing ; the full relative refers back to the whole idea or clause. Hence the meaning of this passage is this, ' Is there any abiding advantage to humanity of the pains of his labouring in so far as he does take pains, or •toils') under the sun (or in this present state of existence). The phrase K'DtJTt Wi!\ occurs twenty-five times in this book, and is always expressive of a limitation. It shows that what is affirmed is to be understood as confined to its relation to this sublunary existence only. The idea implied is that of man toiling under the sun in the heat of the day in the sweat of his brow (Gen. iii. 17), and earnestly desiring the shadow (Job vii. 2), which shadow is yet the symbol of decaying life. It is true that Ecclesiastes is never quoted in the New Testament, but there are certainly several allusions to it, more or less direct ; one of these apparently occurs Eev. vii. 16 : oi Tteivaaovaiv In, oiH Btip^ffovo-iv 1-ti, ovd' ov pJh tc€o"q £t' avrois 6 ijXtos, oiSe vav Kavfia — ' They shall hunger no more, neither thirst any more, neither shall the sun light on them by day, nor any heat.' The Chaldee Targum expresses this idea quaintly but forcibly : ' What advan tage is there to a man after his death from all his labour which he laboured under the sun in this world, except he studied the word of God, in order to receive a good reward in the world to come from before the Lord of the world ?' In order to remind the reader of this meaning of the words ' under the sun,' I have whenever they occur para phrased them by 'in this hot work-day world' — not that this paraphrase is quite satisfactory, but it is the best I could find. To answer the above question, Koheleth cites eight different instances ; four from natural, and four from moral experience; ECCLESIASTES. [chap. I. 4 One generation passeth away, and another generation cometh : but the earth abideth for ever. 5 The sun also ariseth, and the sun goeth down, and 1hasteth to his place where he arose. 6 The wind goeth toward the south, and turneth about unto the north ; it whirleth about continually, and the wind returneth again according to his circuits. 7 All the rivers run into the sea ; yet the sea is not full ; unto the place from whence the rivers come, thither they 2 return again. 8 All things are full of labour ; man cannot utter it : the eye is not satisfied with seeing, 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 shall be done : and there is no new thing under the sun. 10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. 1 Heb. panteth. * Heb. return to go. These we might call the eight twibeatitudes of this sermon. (4.) A generation comes (i.e. proceeds ; the word occurs five times in the passage). A generation sets (using exactly the same word as for the setting of the sun in the next verse), but the earth to the age abideth (i.e. remains the same as it was ' to the age ' ti?Vr — this word is used in a tech nical sense, and occurs chaps, i. 4, 10; ii. 16 ; iii. 11, 14 ; ix. 6 ; and xii. 5 in this book. The LXX. render by aXar, which Bengel says is 'sseculum prsesens, mundus in sua indole cursu et censu.' Hengstenberg ob serves that it is not an absolutely endless eternity, but only a future of unlimited length. Bengel's definition, 'the present period in its quality, course, and account,' is exactly what the word signifies in this book. It is to he noticed that each instance of change is followed by a sentence which points out that this change is resultless. In the first, the fluctuating and fleeting gene rations or life-periods of man contrast with the absolute endurance of an unchanged order of things). ' The great mill-wheel of existence only revolves for the same cogs to come uppermost again and again.' — [Hamil ton, Boyal Preacher.'] (5. ) And rises (i.e. ' bursts out ' or ' irra diates') the sun, and sets the sun (as 'sun' is repeated, the second is equivalent to that same sun) and towards his place panting (this word ' pant,' f]StJ', occurs Job vii. 2 ; Ps. lvii. 3 ; Ps. cxix. 131, and denotes earnest desire : the metaphor is a very beautiful one in this context) — rising (irra diating) is he there. (6.) Going (i.e. 'walking,' 'proceeding,'as in ver. 4) towards the south (the quarter of warm winds), and turning round towards the north (the place of cold), turning turns, going the wind (there is in the Hebrew a concourse of sibilant letters imitating the sound of the wind, which is attempted to be rendered in the paraphrase), and in its turnings returns the wind (that is, ever goes round in the same circuits, as the A. V. translates). Thus we have an allusion to the four cardinal points of the universe, N. S., E., and W. ver. 4-10.J ECCLESIASTES. 1. A generation comes, and that generation departs. But the earth the same abides. 11. Bursts forth the sun, and sets that sun again; and wearily advancing, bursts forth as he did before. ill. Going southwards, and twisting northwards, twisting, twisting goes the blast ; and so with all its twistings the wind returns. iv. All the torrents are running towards the sea, that sea which never overflows; to the place where these torrents are hastening, thither they are only returning to go back. V. All matters are fatiguing; impossible for any one to reason out. Never is the eye satisfied by seeing, nor ever the ear filled with sound. vi. Whatever has been ? 'tis just the same as will be ; and what ever has been done ? 'tis just the same as will be done. So there is nothing altogether new within this work-day world. vii. [No doubt] there occurs a matter such that people say, See, now this is really new. The present was it once in some age before our time. (7.) AU the torrents (PHJ, a mountain stream especially) are going to the sea, and the sea it is not fuU (equivalent to ' that sea which is never filled or any fuller'), to the place to which the rivers (contract relative, meaning these same rivers) are going, thence are they returning to go back. (So the LXX. ; others with the A. V. translate, 'Thither they return again.') It is to be remarked that this fact is scientifi cally accurate in statement. The Targum has the gloss that the rivers flow into the ocean which surrounds the world like a ring, and that they return again through the subterranean channels, but Koheleth knows nothing of such false philosophy. (8.) AU the words (with the article, and therefore generic ; 'matters' or 'things,' in the technical sense of things reasoned about, see ver. 1) are fatiguing (so the LXX. and Vulgate; Ginsburg has 'feeble;' Preston, ' in activity ;' and Hengstenberg, ' all words become weary ;' but the ancient Vv. make better sense with the context), not possible is it for a man (not D1K here, but t^K = 'one,' or 'any one') to utter them ("13*1?, ' to speak rationally concerning them,' and so to account for their existence or explain their nature. The impossibility of exhausting a subject by talking or reasoning about it is here the point, as is evident from the order of the words) ; not satisfied (answering to the 'not possible' above) is the eye with seeing, and not is filled the ear by sound (or by what it hears). So then, while the consideration of any matter is pretty sure to produce weariness, it is quite certain not to produce satisfaction. (9.) What is that which has been ? it is the same which will be ; and what is that which has been done ? it is the same which wiU be done (so the LXX., literally following the Heb. text), and there is no thing aU new under the sun. The A.V. understands by this 'no new thing;' but the peculiar position of this word ' all ' seems to imply that 'nothing' must be taken with some slight qualification, — nothing morally new. The next verse admits material novelty. (10.) There is (B*, which is so far different from flTI that it assumes the existence as a ECCLESIASTES. [chap. 11 There is no" remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after. 12 IT I the Preacher was king over Israel in Jerusalem. 13 And I gave my heart to seek and search out by wisdom con cerning all things that are done under heaven : this sore travail hath God given to the sons of man 1to be exercised therewith. 14 I have seen" all the works that are done under the sun; and, behold, all is vanity and vexation of spirit. 1 Or, to afflict them. fact, ' There really are matters which are called new') a matter which one says (con tracted relative joined to the verb, and giving an emphasis to it, equivalent therefore to our ' of which it may be said, indeed ') see this new it is (emph.) the present (133 occurs eight times, viz., i. 10, ii. 12, 16, iii. 15 twice, iv. 2, vi. 10, and ix. 6, 7 — in Ecclesiastes only ; it is a technical word used to denote the present state of things, that part of the D?JJ or ' age ' which is now in existence. In the later Hebrew and Syriac it is used as an adverb, ' already,' but that is not its use here. This remark is the more important because it is one of those so-called Aramaic words, the occurrence of which is supposed to indicate the late period of this book's composition. A careful observance of its real import will throw considerable light on several very obscure passages. Generally, it may be taken for granted that if Koheleth uses a new word or form not known in other parts of the Scriptures, it is because he desires to indicate a new idea.) It was to the ages which (full relative, referring back, therefore, to the whole sen tence) were from before ub (as we have ages in the plural, followed by a singular verb, nTl, the meaning is some one of the ages). This thing which is said to be new is really one of those forgotten matters which existed in one or other of the eras which were before our time. (11.) There is nothing of remembrance (or memorial) to former events (or persons) and in addition to succeeding events which wiU be. There wiU not be to them (emph.) a remembrance (the repetition of this word shows it to be the prominent word of the sen tence) amongst those which shall be to (i.e. belonging to) the last of all (so the LXX.) We have here the fern, form, WlflX. Kohe leth usually expresses the abstracts by this form, and so here. Thus, then, we find that history always repeats itself: not so, how ever, that its events can be anticipated, but always so that its teachings may be for gotten. This then forms the first division of the book. By these eight instances Koheleth proves the existence of unceasing toilsome care and resultless progression in all human things. He proceeds in the next place to give his own personal experience, in the form of an autobiography to the same effect. All commentators, even those who deny that Solomon himself was the author of this book, are agreed that he is the hero, and that his life and experience form the ground work of what is here set before us. (12.) I (emphatic) Koheleth was king over Israel in Jerusalem. Ginsburg sup poses that by this declaration that he was king, he intends to imnlv that ha was so no ver. 11-14.] ECCLESIASTES. viii. There is no remembrance of former matters ; and so also with regard to subsequent ones which will be, there will be no re membrance with those who will succeed them. Section II. — Containing a more formal discussion of the problem of human existence, drawn from the Preacher's own observation and experience. Now, I myself, the Preacher, was king over Israel in Jerusalem, and I took the greatest pains to seek out and to investigate by means of wisdom everything that is done within the limits of this world ; how it is a painful uncertainty appointed of God to the human race that they should be distracted with it. I perceived with respect to all the actions whatsoever, in so far as they are performed within this work-day world, that they are certainly all of them (1.) evan- longer ; but not only does the LXX. render by an imperfect, but the same word occurs in precisely the same form at Ex. ii. 22, and clearly at the time there mentioned Moses continued to be a stranger in Midian. The object in stating this fact is rather to show that as a king he possessed peculiar facilities for making the investigation, an account of which follows. (13.) And I set my heart (gave great pains to, or thought much on, see i. 17, vii. 21, viii. 9, 10; Dan. x. 12 ; 1 Chron. xxii. 19) to inquiring (KH1, being used of something lost or hidden, Gen. xxv. 22, Deut. xxii. 2) and to investigating (Tin, refers to spying out or searching, Num. xiii. 15, chap. vii. 25) in wisdom (the A . V. considers that wisdom was the means by which inquiry was made) concerning (?D, over) all which (equivalent to 'all that which ') is done (but being niphal it has an objective sense, and includes what is suffered) under the heavenB (this formula occ. chap. ii. 3, and iii. 1, and is of larger import than under the sun) it is (' I mean that ' is the equivalent expression in English) uncertainty (fJJ?, this is another technical word, it occ. eight times, chap. i. 13, ii. 23, 26, iii. 10, iv. 8, v. 3 (4), viii. 16, and a careful comparison of places will show that the meaning is 'uncertainty,' accom panied with ' anxiety ' as to what is to happen in the future) which is an evil (for it is without the article) given of God (without the article ; because God is here used personally, it is nom. to (TO of course, but as the nom. follows the verb, this is the best way of rendering in this case) to the sons of the Adam (the 'whole human race' is the meaning of this form), that they may be made anxious (LXX. too ireptairacdat) therewith (emphatic). (14.) I have seen (I have observed, that is) with respect to all actions (flK is here emphatic as standing first) which are performed (hiph. and contracted relative, hence having the meaning in so far as they are or may be done) under the sun (for without this limitation the above proposition would not be true), and behold (asserting a matter of fact patent to all) the whole (with the article and in its usual sense, see chap. i. 2) is a vanity (i.e. an instance of something evanescent) and a vexation of spirit (fl iJH, occ. seven times in this book, viz., chaps. i. 14, ii. 11, 17, 26, iv. 4, 6, and vi. 9; tWI occ. three times, i. 17, ii. 22, iv. 16. These words have usually been regarded as absolutely synonymous, and hitherto the difference of meaning has not been noticed ; but there is a slight difference, as a com parison of places will show. The exact sense to be attached to them is a matter of dispute, and 'a windy notion,' 'striving 8 ECCLESIASTES. [chap. I. 15 That which is crooked cannot be made straight: and that which is x wanting cannot be numbered. 16 1 communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem : yea, my heart 2had great experience of wisdom and knowledge. 17 And I gave my heart to know wisdom, and to know madness and folly : I perceived that this also is vexation of spirit. 1 8 For in much wisdom is much grief : and he that increaseth knowledge increaseth sorrow. 1 Heb. defect. 2 Heb. had seen much. after the wind,' have been proposed, but the rendering of the LXX., irpocdpeo-is, ¦' distrac tion,' represents the meaning best. With regard to flUTl we may notice that it is formed quite regularly from njTI, which is .' evil,' in the sense of something that * hurts' or ' offends,' and is in the nature of a collec tive plural ; so do we account at once for the peculiar pointing and for the rendering of the LXX. On the other hand, Ji'JD has, as nouns with this termination usually have, a more subjective meaning; the distinction between the two is that between ' vexations of and 'vexing of spirit ; thus in.ver. 17, where the trouble came from his own spirit, caused by his inability to explain the diffi culty which confronted him in his argument, Koheleth uses the subjective form). (15.) A crookedness (occ. chaps, vii. 13, xii. 3, and Amos viii. 5, whence it appears that the precise meaning iB moral obliquity) not enabled to be set in order (occ. chap. i. 15, vii. 18, xii. 9, only), a defect (occ. h.'o. but see Deut. xxviii. 48, 57, where the root is used of famine, and 1 Kings xvii. 16, to denote the failure of the oil) not enabled (repeated, hence we must render ' it is equally impos sible') to be numbered (iiif. pi. niphal). The meaning of this verse has been very much disputed, but if it be considered as the sequel to what went immediately before, the sense will be quite plain. We may discern in it a fourfold description of human life, in respect of its cares and anxieties and uncertainties, the first point being (i.) that thru nnrA ifl fnv nntlr mff pvanAGAdnt that it is vexatious ; (iii.) and then this anxiety is useless, because life is so per verted as to be beyond the possibility of being set in order by any care of ours ; (iv.) and so defective that no account can be given which would set it right : ' which of ypu by taking thought can add one cubit to his stature ? ' (16.) Seasoned I myself together with my heart to say (as reasoned stands first, this is the subject of the whole, and the words 'to say,' 1DNP, are the usual formula of introduction of the thing said ; they are equivalent to our ' to this effect.' This then- is Koheleth's reasoning, the result of which is to be given), I behold (stating it as an admitted and patent fact) I have been made great, and I have been added to in wisdom above aU which were before me in Jerusalem, and my heart has seen the much (with the article expressed ; equi valent therefore to very much, or as much as possible of) wisdom and knowledge. (17.) And I have given my heart in order to know wisdom (that is, he made wisdom his special study and object) and the know ledge of (' know ' being repeated rises into special prominence, and hence the meaning is to know wisdom, or to be wise enough to recognise) false expectations and pru dences. (This passage is one of great difficulty, but the exact sense will become apparent on investigating the meaning of the two words JlWlfl and JT&3B'; now l-lll'lin „„„,,.„ „1 ! .1 -•: s olvov, ' as wine,' but they probably did not read otherwise than our present text, for this as represents the DN which follows) as to my flesh (the meaning of the Hebrew is that he drew or enticed with wine with respect to his flesh, and that hence his object in using the wine was to entice the flesh. The rendering of the LXX. is ad sensum, preserving also a rendering of each word), and my heart led (i.e. as a man leads an animal, Ps. lxxx. 1, Isa. xi. 6. As ' heart ' is repeated, we have the meaning 'that same heart') with wisdom (because unless he enjoyed wisely he would not enjoy at all) and (repeated in ver. 1-4.] ECCLESIASTES. O AID then I in my heart, Come now, I will try thee with mirth, ^-' and so get a sight of a real-good; but see now, this is alto gether an evanescent thing. Of laughter, I said Delirium : and of mirth, What will that do ? I tried with my heart to allure as wine does one's flesh (that heart, however, being conducted with wisdom), and so get a hold over false wisdom, so that I might see thereby where lies the real good to the children of men, when they are working in this world, as the tale of their daily lives. [Accordingly] I increased my works. (1.) I built for myself houses. (2.) I planted for myself vineyards. the same clause, equal therefore to 'and so ') to lay hold of false wisdom (ni?3D, occurs chaps, ii. 3, 12, 13, vii. 25, x. 1, 13, and is peculiar to this book. The LXX. render eitppoaivnv ' pleasure,' which, how ever A3 alters to atppooivn, 'folly,' the rea son of which will appear presently. The meaning of the root P3D is to ' play,' or ' act the fool,' and in this respect differs from ?D3i which has the idea of ' stupidity,' and in the hiphil form, 'made stupid,' or ' befooled.' In all the ten places in which the root ?3D occurs in other parts of Scrip ture, we find the meaning of elaborateness and subtilty as well as folly ; comp. 1 Sam. xiii. 13, Saul's burnt-offering in the absence of Samuel ; 2 Sara. xxiv. 10 ; 1 Chron. xxi. 8, David's numbering the people ; 2 Chron. xvi. 9, Asa's reliance on Syria; 2 Sam. xv. 31 , Ahithophel's counsel ; similarly Isa. xliv. 25, where knowledge is said to be mis used ; so also 73D, occurs Jer. iv. 22, v. 21 ' T T , has evidently the same shade of meaning. It is hard to find a single word which will render it ; ' foolish wisdom ' or ' olever follies ' are the best combinations that occur. It will be seen also, in referring to the lexicon, that the LXX., who translate by eitppoaivn, apparently use the word occasionally in a sinister aspect, see Prov. xxx. 32, Sir. xiii. 8. The Syriac here reads ]7m A\n^rr> (see i. 17), 'prudence,' ' intelligence,' con trary to its interpretation in other places. On the whole, however, it is not difficult to see why the LXX. rendered as they did. That this pleasure was of a bad kind, or deceptive, the sequel shows, but it may be doubted whether their rendering pre served the meaning of 3D, even if, which is not impossible, they themselves under stood it). Until I should see where (in the sense of whereabouts, see 1 Sam. ix. 8) is this good to the sons of Adam, which (full relative, referring back to the whole idea, equivalent therefore to ' what good it is which ') they do under the sun the number of the days of their lives (this phrase occurs ch. ii. 3, v. 18 (17), vi. 12, as 'the tale,' or ' account of the days,' of their lives ; an additional limitation to the words ' under the sun'). In making this experi ment he began to work and toil more than (4.) I increased my work, I buUt for myself (this emphatic ' myself ' occurs eight times in the passage, and is therefore its key-word) houses, I planted for myself vineyards. 12 ECCLESIASTES. [chap. ii. 5 I made me gardens and orchards, and I planted trees in them of all kind of fruits : 6 I made me pools of water, to water therewith the wood that bringeth forth trees : 7 I got me servants and maidens, and had 1 servants born in my house ; also I had great possessions of great and small cattle above all that were in Jerusalem before me : 8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces : I gat me men-singers and women- singers, and the delights of the sons of men, as 2 musical instruments, and that of all sorts. 9 So I was great, and increased more than all that were before me in Jerusalem : also my wisdom remained with me. 10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour : and this was my portion of all my labour. 11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do : and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. 1 Heb. sons of my house. 2 Heb. musical instruments and instruments. (5.) I made for myself gardens and women-singers, the delights of the sons parks, and planted in them trees of every of men, outpouring and outpourers. (The kind of fruit. different meanings given to these two last words, nilCl m^, which occur here only, (6.) I made for myself pools of water are various, scarcely a commentary or ver- to irrigate from them the meadows shoot- si0h agreeing. The LXX. translate * tag forth trees. (This, which contains ' for 'butler' and 'female cup-bearers,' the Vulgate myself four times, the first half ol the ' pitchers and vases,' Ginsburg ' a concubine seven, consists of an enumeration of im- and concubines'; but the most probable moveable objects, or what the law calls real etymology seems to give the idea of ' over- property, the others which follow are move- flowing' to the word in some sense or other. ables or personal.) It is possible then to take the words gener ally, and interpret them as referring to the (7.) I obtained slaves and maidens, and overflow, not only of the generous wines, sons of my house (home-born slaves, that but of all the delights of which wine is a is) were belonging to myself, besides pos- type, as in the words ' The feast of reason sessions of herd and flock ; many such and the flow of soul,' or like Milton's— were belonging to myself, more than aU • Did ever mortal mixture of earth's mould Who were before me in Jerusalem. Breathe such divine enchanting ravishment ?' The arrangement of these different objects (8.) I gathered for myself, moreover, of pleasure is somewhat artificial, as will be sUver and gold, and the peculiar treasure seen on examining the grouping.) of kings and the provinces. I made for myself (i e. procured) men-singers and (9.) And I was great (rightlv the A. Y.. ver. 5-1 1.] ECCLESIASTES. 13 (3.) I made for myself gardens and parks, and planted in them fruit-trees of every kind. (4.) I made for myself reservoirs with which to irrigate meadows and growing copses. (5.) I purchased slaves and maidens, and had for myself home- born servants, besides herds of great and small cattle, more numerous than any of my predecessors in Jerusalem. (6.) I procured for myself silver and gold and precious objects of every kingdom and province. (7.) I obtained for myself men-singers and women-singers, every delight that man can enjoy, to the very ecstasy of ravishment. So I was great and increased more than all that were ever before me in Jerusalem, yet notwithstanding my wisdom remained fast with myself, and all my eyes desired I kept not from them, nor did I deny my heart even one of all its joys : for this heart of mine did rejoice in my toils, and this was what I procured for all my toil. So I turned to look on all my work my hand had wrought, and'all my toil which I had moiled and done, and lo ! that all was — evanescent, and vexation of spirit, and nothing of profit in this hot work-day world. ' so,' referring back to ver. 4) and increased more than aU (all now becomes the key word, which occurs seven times) which was (singular, giving the sense than ' any was') before me in Jerusalem ; also (^S, affirms strongly, see Job iv. 19, 'but beside,' for without this provision of a wise enjoyment the experiment was necessarily a failure:) my wisdom remained (i.e. stood ; it is usual to say that iTlDJJ is fem. to agree with HD3n ; perhaps it would be equally correct to say that it was an instance of two abstract ideas in apposition, giving the sense ' was still a thing standing') with myself (em phatic, and the eighth repetition of this word). (10.) And aU which asked mine eyes I did not restrain (or keep back ; see Gen. xxvii. 36, Num. xi. 17, for the meaning, the only other instances where it occurs in Kal.) from them (emphatic), I did not deny my heart from aU rejoicing, for my heart rejoiced from all my toU (i.e. there was a certain kind of pleasure derived from doing all this), and this was my portion ('lot' or 'inheritance' from all my toil; equal to our ' this was all I obtained for my pains'). (11.) I turned myself (PUS differs from 33D ; the former is ' to turn round in order to look,' the latter is to ' go round in order to do.' The distinction is not without im portance) in aU my works which worked my hands, and in my toU which I had toiled to work (notice the occurrence of these words — work, work, toil, toil), and be hold (a manifest and indisputable conclusion) the whole was vanity and vexation of spirit, and there was nothing of profit (i.e. over and above the slight amount of present pleasure which he obtained) under the sun. (It is especially worthy of remark that while Koheleth found some small plea sure in work, he found none from it. Take, oh men, to your curse kindly, but a curse it is !) 14 ECCLESIASTES. [chap. II. 12 H And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? xeven that which hath been already done. 13 Then I saw 2that wisdom excelleth folly, as far as light ex celleth darkness. 14 The wise man's eyes are in his head; but the fool walketh in darkness : and I myself perceived also that one event happeneth to them all. 1 Or, in those things which have been already done. 8 Heb. that there is an excellency in wisdom more than in folly, etc. (12.) And I turned (this coming immedi ately after a similar expression, ver. 11, rises into emphasis ; it equals our 'again I turned '), I myself (emph., it was, as above, a personal experience), to see wisdom and self-decep tions and also false successes (the meaning of this passage most probably is, that Kohe leth desired to see wisdom in conjunction with those two kinds of folly which he de notes respectively by flvTin, false expecta tions or hopes, see chap. i. 17, and ]"lv3D, false wisdom, that kind of folly which is so either through ignorance or sin, but has to all appearance the semblance of wisdom, see chap. ii. 3. If he could succeed in accom plishing this, he might by his wisdom avoid the mistakes into which men fall). For (this must introduce a reason) what? (Gen. xx. 10, ilD, Gen.iv. 10, HD, both forms being similar in use) is the man (with the article ; generic therefore, and equivalent to 'what is the man?') who enters (but as this is the con tracted relative, it is equivalent to ' that he should enter') after (hut the word is strictly speaking a noun pi. in regimen, and means 'that which comes after,' 'the sequel of) the king (this the LXX. render by /SoiAtjs, the reasons of which we will discuss pre sently). With respect to which (for the T)H is emphatic, hence some of the recen sions of the LXX. read aim to. Sera) the present (the present state of things, "133 in its usual meaning, which it has everywhere in Ecclesiastes, see chap. i. 10) they make it lfWJJ, third person plural with the affix, which the LXX. refer back to *jtan. The meaning of this passage has been much dis puted, and our difficulties are not diminished by the very strange rendering of the LXX., which is usually dismissed by commentators as erroneous ; an explanation, however, of this rendering will probably clear up the difficulty. We must first notice the corrupt state of the present text of the LXX. The Alexandrine reads Stl rts avdptmos iire\ei- aerat. ivlaoi -ri)s r5ouX^s tc\ ica Iwolno-ay airfiv ; E. X. read irdrra Sea ; P. X. civ rb. Sea; B. X. itrol-qaev ; and X. atfrij; Aquila reads 6s iiriKeitrerat hirlaw too fSao-CKias; Symmachus, tI Si 6 cXvdptmos Iv* trapaxo- \ov8rfo-n (HovXrj; Theodotion, 8s iheitrerat. birlaoi too paoCkttns ; but, as Field remarks (Hexapl. p. 384), it is doubtful whether the Syriac text reads ]*") V-P, 'king,' or |*-i\Vp • counsel.' In the same way, Theo dotion reads ain> to. Sea iwolnaav a$n\v. We must observe that all these versions, without exception, omit to notice 133, which everywhere else is noted by ¦fjSri, being con tent with to. 8aa or aov to. Sera. The ex planation of these difficulties seems to be that 1?Dn was probably intended to be equivocal. It is, to say the leaBt, not im possible that it had, even in Solomon's time, the meaning of ' counsel,' which attaches to it as a usual signification in Aramaic ; if so, 1?Dn means the counsel, and of course has the idea of rule as well. Castell gives as the meaning of «,i\V), ' Intellectum, Con silium dedit,' vel 'inivit,' ' Consultavit,? 'Promisit,' 'Pollicitus est;' thus we must per. 12-14.] ECCLESIASTES. 15 Then I turned myself again to perceive wisdom in regard to [its power of detecting] false hopes and false prudence, for how is any man to enter upon the results of that plan which he may have made beforehand ? Now, I have myself perceived that there must be a profit to wisdom over false prudence as great as the profit of light over darkness. The wise has eyes in his head, the befooled is wander ing in the dark ; yet I know, as the result of my own experience, that the event to which both attain is just alike, so I reasoned with myself thus : Exactly the same event as happens to one befooled has happened to me, and therefore why should I make myself wise? understand it to mean, 'plans formed and intended to be carried out.' The question then which Koheleth asks is this, ' Who is the man who will enter upon — as we say, carry out — his plans with respect to that which in the present moment he makes them or devises them ;' in other words, can he carry out what he now devises, and can any man do this out of the number of human creatures who make these plans? This is the reason of the distributive plural which the beBt recensions of the LXX. preserve. The equivoke involved in the meaning ' king ' is obvious. Koheleth himself is, of course, the king : could any one do better than he ? It must be allowed that this meaning makes excellent sense with the context, and violates no Hebrew grammar. If, however, I have failed in giving a real interpretation of this most difficult. passage, I may be excused a conjecture which is as plausible as many that have been advanced on this point. The corruptions of the old versions may be ex plained by the fact that the equivoke was lost so soon as readers ceased to have the Hebrew text before them, and hence the attempt to better their text.) (13.) And I have seen, I have (with the emphatic I again, as a personal experience) that there is (i.e. that there really is), a profit to wisdom above folly (these same elaborate mistakes which look so like wis dom) as the profit of the light above the darkness. (Here profit is repeated, hence the meaning is ' as great as the pro fit of light above darkness.') The wise, his eyes are in his head, but the fool (i.e. the ' deceived fool ' — notice the hiphil form — equivalent to the befooled, but not neces sarily by others — by himself also) in dark ness walks (hence a wise man ought to be as much better off than a fool as a sighted man is better than one blind, but experience does not confirm this conclusion) ; and I know also, I (emphatic), that the hap (i.e. the result or what occurs) is one happening (present here as opposed to participial noun) to aU of them (i.e. both wise and fools alike —equivalent in our idiom, 'precisely the same result occurs to all'). (14, 15.) And I said, I did, in my heart (it was not a right thing to say, but, as we have already noticed, this formula introduces a suggestion more specious than true), Like the hap of the befooled, so have I hap pened me (i.e. made my own hap or result), and why did I make myself wise then in addition? (The Masorets accent so as to make this the main division of the verse, and consider these three last words to belong to what precedes. The LXX., on the con trary — which adds a gloss after KapSlq. p.ou (SioYt cttppuv etc irepto~o~ev'p.aTos \a\et), 'for the fool speaketh abundantly,' which is an ancient one, for the Syriac has it also, and varies much in its different recensions — considers them to belong to the following verse. It is difficult on this account to come to a conclusion which is correct, the LXX. or the Masorets ; the more that the Masorets themselves hesitate between "UV and "Ifl1\ On the whole, one would incline to the fol lowing explanation : — take "IIV in its ordi- i6 ECCLESIASTES. [chap. II. 15 Then said I in my heart, As it happeneth to the fool, so it 1 happeneth even to me; and why 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 forgotten. And how dieth the wise man ? as the fool. 17 Therefore I hated life ; because the work that is wrought under the sun is grievous unto me : for all is vanity and vexation of spirit. 1 8 IT Yea, I hated all my labour which I had taken under the sun : because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. 20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun. 21 For there is a man whose labour is in wisdom, and in know ledge, and in equity ; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil. 1 Heb. happeneth to me, even to me. nary acceptation, ' the rest,' the meaning would thus be 'then the rest,' or 'what results is ; ' and suppose the pointing IflS a conjecture subsequently strengthened by writing "IflV) ; and I said (it was possibly this difficult 1, ' and,' which gave rise to the Masoretic conjecture — the LXX. take no notice of it ; it is equivalent to ' why I said ') that this (the contracted relative with Dj occurs only chap. i. 17, ii. 15, viii. 14, and has a tone of surprise and disappointment, giving the sense apparently that ' even this wisdom itself! is') a vanity (or an instance of evanescence or transitoriness). (16.) For (an expansion of the above argument, and a corroboration of the con clusion) there is nothing of remembrance to a wise (person or thing indefinitely) with the fool (but the hiphil form is to be noted, as also the article, the befooled, generically, for a wise action perishes from remembrance amidst the class of fools) to the age (i.e. so far as the indefinite future is concerned) by which present (i.e. in the present of that future age or aeon it will so happen that) during the days, the going ones' (meaning, of course, the days as they are passing, or, as we say, ' in the lapse of time') the whole (the whole of these wise lives and works) is forgotten (niphal, ' becomes a forgotten thing ') and how then dies the wise? with the fool (i.e. both perish to gether). (17.) Then hated I, with respect to the Uves (an emphatic IIN, which the LXX. note by the adverbial aiv, and meaning not exactly that he hated his own life, as that he felt a disgust with respect to life gene rally), because an evil to me (emphatic with PJJ, giving the notion of pressing upon) the work which I worked under the sun, because (13 following in a sentence with *3 at the commencement; this particle thus doubled I believe to be often nearly equiva lent to our ' for,' ' as,') the whole is vanity and vexation of spirit. (18.) I hated then, I myself (emphatic ver. 15-21.] ECCLESIASTES. 17 Then besides ! Why, I said in my heart, even this is an instance of evanescence, because there is no remembrance of the wise or the befooled either, in the future ; because as time goes on the present will be forgotten, and fool and wise will perish alike together. I was even disgusted with respect to life itself: for an evil to me is the work at which I toil in this hot work-day world, since the whole is evanescent, and vexation of spirit. I for my part was disgusted with all my toil that I had moiled at it, in this work-day world, because I shall leave it to the man that succeeds me, and no one knows whether he will be wise or foolishly clever, and yet he will have power over all my toil at which I have moiled, and clone so wisely in this hot work-day world : another instance this of evanescence. So then I came round to the conclusion that I must bid farewell to any hope of satisfaction from anything I had toiled at in this work-day world ; because it amounts to this : man, even when he toils wisely, prudently, and successfully, does so for some individual who has not toiled at all, and gives it to him to possess : an instance of evanescence, and veiy evil. For what comes to a man through pronoun, because again we have Koheleth's personal experience, as we should say, ' I was disgusted'), with respect to aU my toil which I (again strongly personal, meaning so far aB it was my toil) had toiled at under the sun that I should leave it (close relative qualifying the verb, and giving the idea that the grievance was that he would have to leave this work) to a man (i.e. some man as a human person) which wiU be after me. (19.) And who knows (equivalent to 'no body does know ') whether the wise (with the article, meaning one who belongs to this class, and who will really act wisely) or a fool? (?3D — that is, a wisely-foolish person, one whose wisdom will prove a 'mistake ac cording to the meaning of this word, see chap. ii. 3, refs.; and will use this power provided to his hand either amiss, or so as to defeat the end the wise man had in view) and he has power (tSPtf, a favourite word of Koheleth's; the exact meaning of this term may be found in Ps. cxix. 130) in all my toil which I have toUed at, and which also I have made myself wise in (i.e. spent my pains wisely in) under the sun : be sides this is vanity (or, as we should say, ' moreover this is another instance of vanity or evanescence'). (20.) I turned round then, I myself, to cause to despair with respect to my heart (SW, occurs 1 Sam. xxvii. 1, where the word is used of Saul giving up the search for David in despair) over the toil which I toiled at under the sun. (21.) For it is (this exists as the real state of the case) man (i.e. one specimen of huma nity — this is what humanity is really doing) which he toils (= who is, or may be, labour ing) with wisdom, and with knowledge, and with success (PIE'S, occurs chap. ii. 2 1, iv. 4, v. 11, the root occurs Est. viii. 5, chap. xi. 6, x. 10 ; it is a technical word — a ' successful issue' is the meaning; compare the passages. The LXX. render by avSpeta, 'bravery,' which is not a bad rendering, since it ap- B i8 ECCLESIASTES. [chap. II. 22 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun ? 23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity. 24 IT There is nothing better for a man, than that he 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 who can eat, or who else can hasten hereunto, more than I ? 26 For God giveth to a man that is good in his sight wisdom, and knowledge, and joy : but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit. pears from the above that this success was but temporary), and to a man who has not (emphatic ; the contracted relative joined with the negative shows that his not doing this is the point) toiled (i.e. taken any trouble) in it (emphatic, = ' in that same ') he wiU give it as his portion ; also this is a vanity and an evil which is great. (There is a strange sarcastic tone given by the affix in the verb following the emphatic pronoun, ' to one who has not toiled in it at all will he give that same.') (22.) For what is there (Hin, a peculiar form ; but is it not possible that this word has been chosen for the sake of the equivoke ? i"Pin, 'calamity,' ' perverseness,' Job vi. 2, Micah vii. 3, and which makes most pungent and admirable sense) to a man in aU his toil, and in vexing flT'jri, not JTIjn ; com pare chap. i. 18) his heart which he him self toils at under the sun ? (23.) For (as 'O is repeated, it becomes emphatic, ' for now ') aU his days are causing him pain (or painful — notice the force of the ~D) and disappointment his anxiety, (a pregnant sentence, denoting more than his anxiety disappoints, his anxiety is always painful and useless too) also at night does not rest (this clause is an additional proof that we have correctly determined the mean ing of plj> ; it is anxiety which causes wake fulness) even his heart. Moreover this a vanity it is (emphatic ; so the meaning is, ' this then is indeed an instance of evan escence'). (24.) The conclusion of this argument now follows, viz. : — This toil is useless, and the reasoning is set out at length. There is nothing of a good (not X? here, but PS, the former would be required if the meaning were ' it is not good that ') in a man (i.e. as an instance of humanity, and the whole is ver. 22-26.] ECCLESIASTES. 19 all his toil and vexing his heart, which he himself toils at within this work-day world ? Why, every day he spends is a trouble, and disappointment the result of his anxiety, so that even at night his heart gets no rest. So then this is an instance of evanescence itself. There is no real good then to man in eating or drinking, or in supposing he will satisfy himself with his toil. Moreover, I must make this observation, that these things are all in the hand of the Almighty, for who could eat or even drink apart from Him? and so to man just as is right in His sight He gives wisdom and knowledge and gladness, but to the transgressor he gives the anxiety of accumulating and collecting what is to be granted to any, as also is good in the sight of God. So this is another instance of evanescence and vexation of spirit. equivalent to 'It is not to humanity real good that ') that he should eat and drink, and show his soul (i.e. himself) good (re peated, 'that good ') in his toil, moreover this (pointed fit, fem. or neuter, which the LXX. confirm, tovto) have I seen, even I, now from the hand (but 'the' is not em phatic at all, which would have required a different construction) of the Deity (on the contrary, 'the' is emphatic here, and, as will appear, the use of the article is signifi cant) it is (emphatic). (25.) For (repeated) who eats or who even drinks (because drinking is possible when eating is not) apart from him ? (for we read with the LXX. WDD flCI, for clearly this makes good sense, and preserves the real meaning of pn, which has the signifi cation of 'without,' 'on the outside,' Gen. vi. 14, Deut. xxv. 5, refs.) (26.) For (repeated again, so that this word becomes emphatic and prominent. Accord ingly four reasons follow, comprising as it were the whole cycle of the argument) to a man (still generic, as a specimen of the human race) which is good before him (not alto gether with the meaning ' a good man,' but as ' God thinks good') He gives wisdom, and knowledge, and joy ; but to the sinner (i.e. the erring sinner) he gives, on the other hand, anxious-travail to coUect and to gather (D33, occurs chap. ii. 8, 26, iii. 5 ; the meaning is ' to collect piece by piece ;' see also Ps. xxxiii. 7, 1 Chron. xxii. 2), to give it to the good in the sight of God (i.e. as God sees fit if should be given) ; so this also is vanity and vexation of spirit Thus, then, the first part of the argument is completed. Man obtains nothing by his labour. It is the gift of a mysterious and inscrutable Providence which alone confers any happiness or gratification. ECCLESIASTES. [chap. III. CHAPTER III. TO every thing there is a season, and a time to every purpose under the heaven : 2 A time Ho be born, and a time to die ; a time to plant, and a time to pluck up that which is planted ; 3 A time to kill, and a time to heal ; a time to break down, and a time to build up ; 4 A time to weep, and a time to laugh ; a time to mourn, and a time to dance ; 5 A time to cast away stones, and a time to gather stones together ; a time to embrace, and a time to refrain .from embracing ; 6 A time to 2get, and a time to lose ; a time to keep, and a time to cast away ; 7 A time to rend, and a time to sew ; a time to keep silence, and a time to speak ; '8 A time to love, and a time to hate ; a time of war, and a time of peace. 1 Heb. to bear. a Or, seek. III. At this point Koheleth commences another line of argument ; he notices that all things proceed according to a fixed and settled order of providence. This truth he brings into great prominence by instancing eight- and-twenty — a fourfold seven — different times or seasons existing in human life. From this he deduces the conclusion, that as it is impossible to alter the order of Provi dence, the toil of man is useless to effect any real good, so far as this world is concerned. The way in which this thought is worked out is peculiar. Koheleth is both sarcastic and paradoxical in his arguments ; but his sarcasms are never ill-natured and his para doxes promote thought. He also enlivens his subject with a considerable number of plays upon words, and striking and pregnant aphorisms. (1.) To all (human life, that is) is a season (]DT, this word occurs here and Neh. ii. 6, Est. xi. 27, 31, only, and the participle past of the verb Ezra x. 14, Neh. x. 34 (35) 13, 21 ; it will be seen by an examination of passages that this word differs from "IJJ1D, which both Ezra and Nehemiah also use, and which is the common word in the -older books for 'a sacred season' or 'feast.' }DT is a 'settled time,' ' a date.' Fuerst considers the primary idea of the root is ' to count.' It is clear that "1JJ1D would not have Buited this context ; this of course so far weakens any argument for the late date of this work as derived from the use of this word), and a time (general, the common word) to all (repeated, and therefore emphatic, equal 'that is to all') providences (}*2n, which, however, has the signification desire as well, ' a satisfactory undertaking therefore;' Koheleth uses the word technically with a reference to the divine providences of God. The word occurs chap. iii. 1, 17, v. 4 (3), 8 (7), viii. 6, xii. 1, 10. The LXX. here render irpdyp-a, hut chap. xii. 64\nfw,) under the ver. i -8.] ECCLESIASTES. T Section III. — Further demonstration of the vanity of human labour from considerations touching Providence and Morals. 0 everything is there a determined period, and a time for every providence under heaven. (1- (2-(3.(*• (5(6 (7- again; («•: (9. (10. (11. (12 (13,(14- A time to be born, and a time to die ; A time to plant, and a time to root up that which is planted ; A time to slay, and a time to heal ; A time to break walls, and a time to build them up ; A time to weep, and a time to laugh ; A time to cry, and a time to play ; A time to scatter stones away, and a time to gather stones A time to embrace, and a time to refrain from embracing; A time to seek, and a time for loss ; A time to keep, and a time to cast away ; A time to rend, and a time to sew ; A time to be silent, and a time for speech ; A time of love, and a time of hate ; A time of war, and a time of peace. heavenB (this meaning of fSPI may account for one ubo of this phrase here instead of the more usual ' under the sun,' — heaven being perhapB employed as we sometimes use it, for God's providence under heaven). (2.) A time to be born, and a time to die ; a time to plant, and a time to pluck up the planted. (3.) A time for slaying, and a time for healing ; a time for breaking down, and a time for building up. (4.) A time for weeping, and a time for laughing ; a time of wailing, and a time of dancing (there is an alliteration here, and a slight change in construction to the hiphil in the next clause; possibly to mark the close of the first seven pairs). (5.) A time for scattering stones, and a time of collecting stones (does our Lord allude to this, Mark xiii. embracing, and a time embracing. 2 ?) ; a time for to refrain from (6.) A time to seek, and a time to lose (the Masorets consider this a Piel with the sense to destroy) ; a time for keeping, and ' a time to cast away. (7.) A time for rending, and a time for sewing (see Gen. xxxvii. 29, 34) ; a time for being silent, and a time to speak. (8.) A time to love, and a time to hate a time of war, and a time of peace. (The slight changes in the rendering correspond to changes in construction in the Hebrew, giving a pleasing variety to the whole pas sage. Tbere is also an observable difference in the second seven pairs, which enumerate acts more emotional and subjective than the first.) ECCLESIASTES. [chap. III. 9 What profit hath he that worketh in that wherein he laboureth ? 10 1 have seen the travail, which God hath given to the sons of men to be exercised in it. 1 1 He hath made every thing beautiful in his time : also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 12 1 know that there is no good in them, but for a 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. (9.) What profit (something 'remaining over and above the present,' in the technical meaning of this word, see ch. i. 3, refs.) is the working (an active participle with the article, and thus generic, working then as such) in which (full relative, and thus refer ring to the whole idea ; we must render there fore ' in respect of its being,' which will be emphatic, as it is followed by the pronoun) it is toU (but we must remember that the exact meaning of this word is — see Gen. xii. 51, Isa. liii. 11 — the ' anxiety,' or ' care,' the labour produces. The question then is this, Is there any profit from working in respect of its being care and pains ? and the answer is, No. The LXX. render somewhat ad se nsum : T/s irepio~o~eta too wotovvTos iv ots atrrbs ptox~ 6et, ' What advantage of him that works in those things which he toils ? ' The Syriac, VVns ooij l^sn o, 1 What is the profit in the work in that he toils ? ' but both make the meaning clear. This question is answered in the nega tive, the argument being elaborated with much care). (10.) I have seen (or ' observed,' as we should write, this formula introducing a matter which observation makes manifest), with regard to the anxiety (py, see chap. i. 13, refs., the meaning previously assigned of ' anxious care,' or 'uncertainty' gener ally, the word being used to signify that special form of human misery which consists in the uncertainty in which man lives ; this emphatic DK the LXX. notice and render by their adverbial which makes good sense. It is also to be remarked that though D13 does not exist as a root in Hebrew, it does so in Chaldee, Syriac, and Arabic, and the mean ing is that which is ' twisted ' or ' infolded ' — comp. Eze. xxvii. 24 — a 'garment' worked in many colours ; this would make good sense also in this place, and may possibly have been an intentional equivoke, which is not surely improbable in a sentence in which such manifest artificial alliteration occurs. The meaning then is, that) the Deity (dis criminates men, or makes a distinction between them and the lower creatures ; but in what respects? This is discussed at length) and to see (but rather might this form of the inf. be rendered, for which there is sufficient authority, ' to the appearance') that they (contract relative, and hence the meaning is that this appearance belongs to them, and them only. In this may he found the key to the whole passage. In appearance there is no choice or discrimina tion, as subsequent argument proves, because they are) a cattle (sing, following a plural, and thus giving the meaning that each one is so) they to them (which Mendelssohn explains, following the LXX., ' when left to themselves,' or, as we should say, as ' far as they can tell.' With this Ewald and Gins burg agree, who consider this latter clause an ironical 'ipsissimi,' — 'they themselves, indeed!' Thus, then, the meaning of the whole passage is, ' I said, yes, I did in my heart again, so far as human reasonings extend concerning any discrimination the Divine Providence has made of them, and as far as appearances go with them, a mere animal is each one of them, so far as they can tell.' The sentence is very sarcastic and equivocal, as the alliteration at the end ver. 19-22.J ECCLESIASTES. 27 to any discrimination of them by the Divine Creator, it seems that but brutes are they at best. For the event which happens to the human race, and the event which happens to the brute-creation, is pre cisely the same event: the one dies just the same death as the other; and the animal life is the same in both; and the pre eminence of man over the brute is nothing at all ; for all alike are evanescent ; all alike go to the same place ; all alike come from the same dust ; and all alike return to the same dust again. For who can tell how that the spirit of man ascends up on high, and that the spirit of the beast descends downwards to the earth ? Thus I per ceived that there can be no real good above that present-pleasure which man can obtain from his work; as that is what belongs shows. Then, again, if we take the root D13 in the sense of ' web,' as we use it for something intricate, in that case we should have the equivoke, 'concerning the web of Divine Providence so far as it appears to them.' Again, also, the Syriac renders as if D13P were D{03?> ' their Creator,' which also makes excellent sense ; but this, again, may simply be a rendering of another equi voke. Then, again, there is a possible play between nDH3 and the same word con sidered as riDH with the preposition — all these equivokes assist the sense). Consistent with this is what follows : — (19.) For a happening of the sons of man, and a happening of the brute crea tion, and a happening which is one (as we should say, ' precisely the same) to them (the threefold repetition of PPlpD, 'hap,' brings this word into strong prominence. It means, of course, that which absolutely happens or results, or comes to them in the end. This is exactly the same in both cases, as the sequel shows). As is the death of this, so (' exactly so ') is the death of this, and the spirit (or ' breath ') is one to aU, and the pre-eminence ("llYlDlj this noun occurs in this form only at Prov. xiv. 23, and xxi. 5, and evidently with the meaning of advantage or increase of one thing over another. The LXX. translate this as if it were "nT1 ''Oli ' and what profit,' but this is simply to give the sarcastic turn to the sentence) of the man (humanity generally) over the beasts is nothing, for the whole (in its technical sense of the whole of life, as usual) is a vanity (or evanescent). (20.) And the whole goes to one place, the whole (repeating this word so as to bring it into strong prominence) was from the dust, and the whole (again repeated, making the fourth time, and bo implying universality) returns to the dust. (21.) Who knows? (part, poel, 'who is knowing?' or 'who is there that knows?' The question does not assert the fact that there is no difference between man and beast; on the contrary, this clause is so ingeniously contrived as to assert the very reverse). The spirit of the sons of men (in its usual meaning, of the whole human race) is the ascending (with the article, 'the ascending thing'), it is (emphatic) to the ascent (the repetition of the same root in a different grammatical form gives promi nence to this word. The human soul is, it appears, especially an ' ascekding thing ') ; and the spirit of the beast a thing descend ing (p. poel with article), it is (emphatic, it really is this) [to the] downwards to the earth (the ?, to, twice repeated, gives em phasis — 'even to'). (22.) And I saw ('and thus I observed') how there is nothing of real-good (in the technical sense in which this word occurs so often in this book) from which (full relative, 28 ECCLESIASTES. [chap. IV. man should rejoice in his own works ; for that is his portion : for who shall bring him to see what shall be after him ? CHAPTER IV. SO I returned, and considered all the oppressions that are done under the sun : and behold the tears of such as were oppressed, and they had no comforter; and on the 1side of their oppressors there was power ; but they had no comforter. 2 Wherefore I praised the dead which are already dead more than the living which are yet alive. 3 Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun. 1 Heb. hand. ' more than that in which,' or ' above that he should ') he rejoices, even the man does (humanity generally), in his work ings (or what he accomplishes, pi.), for (or, as '3 has occurred in the corre sponding clause previously, ' as') this is (em phatic) his portion ('lot' or 'inheritance,' sing.): for who C3 again repeated, so we must render it 'and as none') can maize him come to see (this is not exactly equi valent to ' make him see ; ' it is rather equi valent to 'who could enable him to see,' or 'who could show him some method how he might discover ') in what ( ' of what sort ' is that work which) which will be after him (not in respect of time, but results, — ' conse quences,' therefore). Thus Koheleth's rea soning is quite clear, conclusive, and connected. In ten particulars man and beast are alike. (1.) The result is the same to both ; (2.) their death is alike ; (3.) their spirit or animal life iB the same ; (4.) there is no pre-eminence of the one over the other ; (5.) they are alike evanescent ; (6.) they all go to the same place ; (7.) they come from the same dust ; (8.) and they all go to the same dust, and no one can tell (i.e. for certain, or by ordinary observations) that they differ in this ; (9.) man's soul goes up, (10.) and the beast's goes down. The arrangement of the whole, it will be seen, is highly artificial. The next stage in the argument opens with ' I turned and saw.' That is a further observation of a point in which, it may be remarked incidentally, man does differ from the beast : be is the only animal that weeps. The object here is again to show that mere earthly labour, as such, produces no satisfaction. At this point the argument becomes somewhat less sustained, dealing rather with a succession of instances. IV. (1.) Turned I, and I see (the present tense following the perfect is equivalent to our imperfect, ' I was again regarding ;' because this point has been touched on before, though in another form, at ii. 22, 23) with respect to aU (?3 TMt, LXX. aiixwavra) the oppressions (with the article ; we must not restrict this to the oppression of one man over another, but take the word in its general sense, as from care, sickness, mis fortune, etc.) which are done (the niphal has au objective sense, ' submitted to,' or ' are done upon others ') under the sun, and behold (calling attention to a manifest fact) the tear (singular. This turn of thought, which looks upon each tear as a sorrow, a type and sample of all other sorrows, is very beautiful. Comp. Eev. vii. 17, and xxi. 4, Isa. xxv. 8, for the other side of this,- — ' God shall wipe away every tear,' etc.) of the oppressings (the same word as before, ver. 1-3.] ECCLESIASTES. 29 to him : for who can bring him to see what may be the subsequent results ? T)UT to return : I am observing this with regard to all those afflic- -*--' tions which happen in this work-day world. For see now the tear of the afflicted for which there is no comforter : and that in the hand of their afflictors there is power, and yet there is no com forter. Then I for my part . pronounced happy the dead who are at this time dead, above the living in their present [qy. pleasant /] lives ; and better off than both those who have not yet been : who have not yet had [the pleasure !] to see that work so evil which will be done to them in this hot work-day world. D'pWn, which the LXX., rendering ad sensum, express by a passive participle ; but the meaning of the passage really requires the same word in both clauses : as far as Koheleth's argument here is concerned, the existence of the oppressor and oppressed are equally mysterious), and there is nothing to them of comfort (the LXX. render by a participle, 'comforting,' ' no one comforts them '), and in the hand of their oppres sors might (this means, no doubt, ' that the power of the oppressors was so great,' it was impossible to escape them ; but hidden underneath is the thought — which again increases the mystery — that there is a mighty hand which could restrain these if it would), and nothing to them of comfort (repeated, and so emphatic). (2.) Then I praised, I did (it was a personal matter, a mere opinion of Kohe leth's), with respect to the dead (with the emphatic flN) which at present ("133> see chap. i. 10, refs., which occurs in the same technical sense as before, ' this present time or state ') are dead (hence the whole is equivalent to ' which have finished their lives, and now are in the state of the departed ' ) , above the living which they are Uving as yet (iTiHJ> occurs here only, and only differs in pointing from !"0"1JJ, which occurs Gen. xviii.12 only, 'pleasure.' It will be seen that this unusual word leads to a strange equivoke, which yet helps the senBe.) (3.) And good above both (equals our 'better off than either') which as yet (\"jV here only, differing again from (ly, 'delight,' ' Eden,' only in the pointing) have not been which (this being repeated, is equivalent to 'even those who') do not see the workings so evil which are worked (niphal, ' suffered ') under the sun. It is remarkable that in both cases the sentence may be rendered, without any violence to its grammar, with each of these unusual words, translated ' pleasantness ' and ' pleasure ' respectively, as they ought to be thus, ' Then I praised the dead which are now in the state of the dead, above the living, in so far as they are living pleasantly (Heb. idiom, pleasantness), and better off than both to whom the pleasure is not, who is not seeing that evil work which is done under the sun.' No one can, of course, for a moment doubt that the true meaning is given by the former rendering, while this latter is only an equivoke, but it is an equi voke which helps the sense, and gives a peculiar sarcastic tone to the whole. I have endeavoured to represent this in the paraphrase by an equivoke between the words 'pleasant' and 'present,' which I am 3° ECCLESIASTES. [chap. IV. 4 IT Again, I considered all travail, and J every right work, that 2 for this a man is envied of his neighbour. This is also vanity and vexation of spirit. 5 The fool foldeth his hands together, and eateth his own flesh. 6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit. 7 IT Then I returned, and I saw vanity under the sun, 8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches ; neither saith he, For whom do I labour, and bereave my soul of good ? This is also vanity, yea, it is a sore travail. 9 IT Two are better than one ; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow: but woe to 1 Heb. all rightness of work. 2 Heb. this is the envy of a man from his neighbour. almost inclined to withdraw, so feebly does it render the grave biting sarcasm of the original. Koheleth now touches on another instance of unsatisfactorinesB which besets successful toil. (4.) And I have seen myself (equivalent to 'I have also observed '), with respect to the whole toil (in respect ' of all toil whatsoever.' Notice the twice-repeated emphatic filX and o-iv), and with respect to aU success what ever (that is, toil or pains which come to a successful issue — jyitW occurs ii. 21, here, and v. 11 (10), with the meaning 'success.' The verb occurs xi. 6, x. 10; and the only other place in which the root occurs is Est. viii. 5. It has been said in consequence to be a late word ; but the force of any reason ing, derived from its occurrence, is much weakened hy noticing that it is a technical term, and is used to signify the ' successful issue' which results. See chap. xi. 6, which is decisive. The LXX. render by avSpdav, 'bravery,' which is also the rendering at chap. v. 11) of the working (Dt^On. in the usual sense of the working, or what is accomplished), for (or ' how,' rather) it is (fern. pron. emph., see chap. iii. 13) envy (or jealousy) of a man (not DIS here, but E^Ki 'any one,' or 'one.' Ger man, 'man.' The meaning then is, 'one's jealousy') over his neighbour. (Thus the whole sentiment is, that Koheleth had observed that even when toil, the trouble attending labour, seemed to have a success ful result, it produced more envy than pleasure, which Koheleth expresses by the pregnant words, 'It is just the envy of a man over his neighbour.') Also this is a vanity and vexation of spirit (i.e. is another instance of it). (5.) The fool (Le. the 'befooled,' ^D3H, doubtless by envy) folds (occurs iii. 5, 2 Kings iv. 16; or perhaps 'wrings') his hands and eats his flesh. (It has been much disputed what we are to understand by this figure; but Prov. vi. 10, xxiv. 23 — where the same formula occurs to express the idleness of the sluggard — seems conclu sive as to the meaning of folding his hands, as also 'flesh' in this book has a technical meaning, 'the sensuous nature' — see ch. ii. 3. We can best understand it of the self-mortification of envy : thus the con nexion will be apparent both with what went before, and is to follow). (6.) Good (i.e. a real good) filling a hand ver. 4-10.] ECCLESIASTES. 3i I have furthermore myself observed of all toil, when it comes to any successful issue, what envy [hence] arises of a man from his fellows ; and this is another instance of evanescence and vexation of spirit. The befooled wrings his hands and eats his heart, and yet a real good is but a fistful of rest ; better than both palms full of toil and vexation of spirit. Furthermore I have observed also another instance of evanescence within this hot work-day world. There exists a solitary who has no fellow ; neither son nor brother has he, yet there is no end to all his toils : and besides no satisfaction to himself in all his wealth : who never asks, ' For whom am I now toiling and depriving myself of good?' This is an instance of evanescence and uncertainty, which is evil and nothing else. Good things are companionships, and better than solitaries ; for these indeed have some reward for their labour. Because if one falls, then his fellow sets him up again : (IS, 'the open palm') with rest, than tofiU (which repeated twice is emphatic) the double hand (Q^Dn occurs only Ex. ix. 8, Lev. xvi. 12, Prov. xxx. 4, Ezek. x. 2, 7, — the 'two hands' held together so as to hold the most they can) of a toU and vexa tion of spirit. (7.) And I turned, I myself, and I see (the same formula introducing another instance of the same kind) a vanity (an instance of vanity) under the sun. (8.) There is one, and there is not a second (evidently meaning that there is one who is quite alone in the world). Moreover, son and brother there is not to him (i.e. he has emphatically neither posterity nor relationship to account for this desire of accumulating which Koheleth is subse quently about to bring forward : his love of accumulation is purely selfish), and there is nothing of an end (fN, 'nothing,' is repeated three times: 'No end at all' is therefore the meaning. This continual harping on the nothingness of the miser's Btate is an exceedingly effective piece of oratory) to aU his toil. Moreover, his eyes (altered by the Masorets to the singular, but without much taste : ' both his eyes de vour his wealth') does not satisfy (fem. singular; hence, as the LXX. show, the word must refer to eyes as its subject; they render 'is not filled with,' for it is a case of a distributive plural) wealth. And for Whom do I (the ratio obliqua is dropped, and the directa used in its place ; or perhaps with this meaning does this ego) toU, and depriving my soul (with the usual meaning, ' myself) of good? (abstract.) Also this is a vanity and an anxiety which an evil is (emphatic) ' indeed ' (equivalent to ' an evil and nothing else,' or ' is simply an evil ' ; other anxieties may be beneficial, this can not be. This is the reason why we have jn, and not HID, the abstract, as we should have expected). (9.) Good (things) are the doubles (i.e. union in the abstract), better than the single (again, for the same reason, with the article), because (literally 'which,' the full relative, and referring back to the whole idea) there is (exists, ' because there exists,') a reward, a good (i.e. a real good; for to love one's neighbour as one's self is one of the real good things of this world) in the toil of them. (10.) For if they fall, the one (sing. 32 ECCLESIASTES. [chap. IV. him that is alone when he falleth ; for he hath not another to help him up. 1 1 Again, if two lie together, then they have heat : but how can one be warm alone ? 1 2 And if one prevail against him, two shall withstand him ; and a threefold cord is not quickly broken. 1 3 Better is a poor and a wise child than an old and foolish king, 1who will no more be admonished. 14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. 15 1 considered all the living which walk under the sun, with the second child that shall stand up in his stead. 1 6 There is no end of all the people, even of all that have been 1 Heb. who knoweth not to be admonished. following pi., either one or other fall, that is) then is caused to stand his feUow (Jud. xx. 11, Ps. xlv. 7), and woe to him (in this form at this place only, perhaps because of the play upon the word i 7 ''K, ' where is he ? ' an equivoke which helps the sense) the single one which faUs (contracted relative, 'when or as he falls,') and there is no second to make him stand. (11.) Moreover (an additional instance of the advantage of companionship, taken from the passive side, as the other was from the active side of this matter), if they lie down, two of them, and heat to them (i.e. ' there is certainly warmth for them '), but to the single one, how can he be warmed ? (12.) And if they prevail over (imper sonal, any prevail over) the single, the doubles will stand before him (pi., the idea is that there are two to one), and the cord which is the triplex is not iu haste broken (Jer. viii. 16; Jud. xvi. 9). (13.) Good is a chUd, poor (|3DD, occurs ch. iv. 13, ix. 15, 16 only; the root occurs in the sense ' profitable,' see Job xxii. 2 ; the idea seems to be, that kind of poverty which is economical and sparing) and wise from (' above,' that is ; the ordinary "D of com parison;) a king old (|pt, the alliteration between miscan and zahan gives pungency. We have rendered this in the paraphrase by a corresponding alliteration) and befooled, who does not know how to be warned as yet. (The allusion here to Solomon is palpable, and this may account for the apparently redundant "T1J7, 'as yet,' at the end of the sentence.) (14.) For from the house of rebels (D'HIDD is considered a contraction for CIIDNil, ' prison ;' but, to say the least, this is a violation of the critical canon, which bids us prefer the harder reading. That the derivation from TlD, ' to turn aside,' hence 'revolters,' is contrary to the pointing, is not a valid objection, because the Masorets pointed as they did to explain a difficulty ; so also the LXX., who read SeaptCbv and Seaplav. If possible, we ought to preserve intact the unpointed text. The exact and literal meaning. is, as the text stands, 'from the house of the turners-aside,' i.e. those conspirators and wicked men, sycophants, who will be flattering him to promote their own interest, and this was exactly Solomon's case) he goes out to reign, for (the second 'O, with the meaning 'so') also ('moreover;' this particle, as we have seen, usually intro duces an additional reason, confirming the one which went before) in his kingdom is begotten (l?J, noted, a play upon "ir"1, ii-i6.] ECCLESIASTES. 33 but sad is it to the solitary when he slips, for there is no second to set him up. Moreover, if two lie together they keep each other warm : but how can one be warm alone ? And where one would fail, two will prevail; and a threefold cord is not quickly broken. A Poor and Prudent young man is better than a Perverse old king, who cannot be prevailed on to listen to a warning. For from a prison-house of plotters he comes forth to reign, and beside in his kingdom is the birthplace of meanness. I have observed of all lives whatsoever, as they are progressing in this work-day world, in regard to any successors which may arise in their places, that no result was ever reached by the [moiling] mul titude in the past : and as to what succeeds them, they will have no jeled, above) want (BH is poverty in the sense of indigence and meanness ; compare 1 Sam. xviii. 23, and Prov. xix. 1, 7, 22 ; as, however, E**! has the form of a concrete, we must remember that it involves the idea of a poor man, hence there is a sarcastic ambiguity, heightened by alliteration. Take the LXX. and Masorets* sense, which is merely to allow the obvious play between D'HIDFI and D'HIDKH, and the sentiment is true, and, curiously enough, equally corre sponds with the history). The following passage is one of great dif ficulty, but a very careful attention to its precise wording and the equivoke it contains, may perhaps afford a solution. (15.) I have seen (' observed as matter of fact'), with respect to aU the lives (which the LXX. render o-ip.Tra.VTas robs fwvTas), the proceeding ones (part, piel pi. with the article — LXX. toi>s rcepmaTOvvTas — occurs here and Ps. civ. 3, Prov. vi. 1 1 ; 'as they are advancing ' must be the meaning, and hence the observation was made with regard to the progress of these lives), under the sun. (that is, in this stage of their exist ence ; the limitation here is excessively im portant,) together with the child (with the article, generic, and giving the meaning of that which is ' begotten of them,' of course children primarily, but not exclusively ; the ' heir ' or ' successors ' would represent the idea), the second (i.e. the immediate suc cessor) who stands in their stead (pi., which nevertheless the LXX. render &vr' abTou, and rightly, because it is an instance of a distributive plural, with regard to "PTl)- (16,) There is nothing of an end (i.e. ' result,' occurs chap. iv. 8, 16) to aU the people (with the article, ry iran-l Xoy, LXX. — and in this book it appears as a collective for the human race — see chap. xii. 9), to aU (repeated, hence with the meaning, ' that is to all those' that (full relative) were before them (but ' before ' in the sense of in their ' presence,' not in the sense of ' before their time '), moreover (introducing an additional reason), the succeeding ones — (see 2 Chron. ix. 29, xii. 15, which will give the exact mean ing) not (rather emphatic from its position, ' not at all ') wiU they (i.e. the people be fore them) rejoice in it ('it' is a singular following a plural, and hence a distributive, 'any successor') for also this is a vanity (an instance of evanescence) and vexing (not 'vexation,' because this comes from within) of spirit. Thus the sense is clear ; it is the conclusion of the argument. Kohe leth's observation has regard to the progress of lives in relation to anything that may or is to be produced by them in the way of heritage — or, in other words, ho asks how far 34 ECCLESIASTES. [chap. v. before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit. CHAPTER V. KEEP thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools : for they consider not that they do evil. 2 Be not rash with thy mouth, and let not thine heart be hasty to utter any 1 thing before God : for God is in heaven, and thou upon earth : therefore let thy words be few. 3 For a dream cometh through the multitude of business ; and a fool's voice is known by multitude of words. 4 When thou vowest a vow unto God, defer not to pay it ; for he hath no pleasure in fools : pay that which thou hast vowed. 1 Or, word. the present state of things can be explained on the theory that it is a working for pos terity, and he shows that this is not an explanation, for there is no result obtained by the- collective people in the present, be cause each age is the same morally as that which went before it ; while, of course, with regard to what is to succeed, the present generation cannot rejoice in that, because they will be all dead, and as the argument is limited to what takes place under the sun, so all so-called progress is but an im stance of evanescence. The idea, if not that contained in the observation of one who selfishly observed, when requested to care for posterity, ' that as posterity had done nothing for him, he did not see why he should do anything for posterity,' rests on the same facts. The sentence also, it appears, contains a remarkable equivoke. 73? DJ?n 737 sounds very like ?3 7DJ?n 737, and this division of the words will make such good and pungent sense that we can hardly imagine that the equivoke was unintentional. The equivoke is sought to be rendered in the paraphrase by the addition of the words enclosed in the brackets. At this point we come to another division in the book. Certain practical exhortations follow, deduced from the previous arguments, concerning human conduct, under the cir cumstances above set forth, V. (1.) Keep thy feet (the Masorets have altered this to the singular, but without suf ficient reason; yet the LXX. support the Kri) as when (occurs chap. v. 3 (4), viii. 7 ; ' as though' is the meaning here) thou walkest (taking up the word from the last clause above) towards the house of the Deity (the LXX. render, of course correctly as to sense by the double article, rbv oTkov too GeoO — ' Thou art walking to the temple of a Divine Providence ' is the idea), and drawing near to hear (evidently ' in order to hear ' ; hence the LXX. render iyybs too axoietv ; some, however, with the A. V., take this as an imperative, but the sense is better preserved by rendering as the LXX. do), more than giving of the befooled ones (for we must not lose sight of the hiphil form : they are deceived either by themselves or others) a sacrifice. (The curious render ing of the LXX. by no means shows that they did not understand the meaning, or even would have altered the present pointing ; irip ver. 1-4.] ECCLESIASTES. 35 [earthly] pleasure in that. Another instance of evanescence and vexing of spirit. Section IV. — Practical aphorisms grounded on the foregoing. f~*\ UAED thou thy steps as one who art walking to the House of ^~* the Divinity, and approach rather to hearken than to give, as the fools do, a sacrifice ; who do not know when evil is being done. Do not be hasty with thy lips, nor in thought hurry forth a word against the Almighty, for that Almighty is in the heavens, and thou art upon the earth : on this account let thy words be sparing. Because just as there comes dreaming through a multitude of anxieties, so there comes the voice of a befooled through a multitude of reasonings. (2.) Shouldst thou have vowed specially to God, do not be slow to pay it ; because there is no providence with the befooled ones : Sbpji twv atfrptvotv Bvala crov fulfils their con ditions of rendering, which is, if possible, to preserve both the sense and the order, 'above the gift of fools is thy sacrifice'). For they are not those instructed to the doing of (so the LXX., toO iroirjaat) evU. The sentence is purposely ambiguous and equivocal ; it is not clear at first sight whether the fools are those who do evil, or whether it be the doing of evil generally which is the point, but the following will seem to give a fair explanation of this dif- cult passage. The advice given after the considerations above, is to walk reverently, and to listen to what God's oracle will say, rather than do as fools do, — offer a sacrifice to avert evil, which they do not after all know to be such, and which, if it implies dissatisfac tion with these divine providential arrange ments, is a foolish, if not sinful, sacrifice. ThiB is further set forth in the following verses. (2, 3.) Do not hasten (the hastiness of vexation, see Job iv. 5, xxiii. 15, Ps. vi. 10) upon thy mouth (the preposition is by no means redundant), and thy heart do not hurry (the usual word denoting the hurry of want of time. The meaning then is, do not speak, no, do not even think, hastily) to cause to send out a word (with the usual meaning of ' a reason to be acted on ') before the Deity, because the Deity (as this is a repetition, the word becomes emphatic, 'that Deity ') in the heavens and thou (empha tic) on the earth, therefore be thy words a few (i.e. diminished rather than increased, hence the following). For comes the dream in the multitude of anxiety, and a voice of a befooled one (for it is without the article) in the multitude of words (or ' reasons,' as above). The argument now passes over from rash speeches to rash vows. A vow is a favourite resource with the foolish for obtaining the accomplishment of their wishes : they think to bribe Providence with gifts and offerings. (4.) When thou hast vowed a vow (' If by any means thou hast done this,' for con siderable emphasis is given by the repetition of ' vow,' according to the well-known Hebrew idiom) to God, do not defer to pay it (the alacrity with which men vow is commonly in strong contrast with the tardiness with which they pay), because there is nothing of providence (j'Sfl, with its usual technical meaning, and also equivocal, in the sense of 36 ECCLESIASTES. [chap. v. 5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error : wherefore should God be angry at thy voice, and destroy the work of thine hands ? 7 For in the multitude of dreams and many words there are also divers vanities : but fear thou God. 8 1" If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not xat the matter : for he that is higher than the highest regardeth ; and there be higher than they. 9 IT Moreover the profit of the earth is for all : the king himself is served by the field. 1 Heb. at the will, or purpose. ' pleasure ') in befooled ones : with respect to what thou hast vowed, pay (the LXX. ren der there) why (LXX. ha p.r), 'so that not'), should be angry (Gen. xl. 2, Deut.i. 24) the Deity over thy voice (Ginsburg, excellently, ' with thy prattle'), and destroy (as this word is used to signify the ' giving a pledge,' this peculiar signification conveys the idea, ' destroy by exacting a pledge,' ' make thee bankrupt by insisting upon payment') with respect to the work of your hands ? (7.) For in a multitude of dreams (' conjectures ' probably) and vanities and reasonings, the much (i.e. these reasonings are increased) ; for (*3 is repeated, and this repetition makes it emphatic — ' so indeed ') with respect to the Deity fear. The pro bable meaning is, ' fear God under all cir cumstances : vanity and conjectures only increase the reasons for so doing,' — thus is revealed the real conclusion of the whole treatise. Koheleth now takes up a subject ineffec tually discussed before, and solves it with this principle just enunciated : Fear God. (8.) If oppression of the poor (see chap. iv.l, 3, etc.), and wresting of judgment and right, thou seest in a province (fWlDS. this has been considered a late word, and a ver. 5-9.] ECCLESIASTES. 37 just what thou hast vowed pay. For it is better that thou shouldst not vow, than that thou shouldst be vowing and not pay. Do not allow thy mouth to cause thy body to sin ; and say not in the presence of God's messenger, 'It was but an inadvertence:' why should the Almighty be angry with your prattle, and put an arrest on the work of your hands ? For in the multitude of dreams and vanities even so reasons are multiplied that God is to be feared. (3.) If violent oppression of the poor, and wresting of justice and right, should be observed by you in a jurisdiction, do not be surprised at the providence ; for the lofty are watched by one loftier still, and these lofty ones are — subjects. And besides, (i.) The produce of the earth is all in all : a king is a subject to the field. sign, moreover, that the writer lived in the country and not in the city, as he says, chap. i. 12 ; but though it occurs in the later Hebrew (1 Kings xx. 14 is the first instance) it is quite regularly formed, and is clearly iu place here), do not marvel (Ps. xlviii. 6, Jer. iv. 9, to ' be astonished,' ' struck with astonishment') over the providence (J*Bnn with the article ; the LXX. render Ttp rrpdy- p.a.Tt in this instance, the word, however, occurs in the technical meaning it has all through the book, see chap. iii. 1, v. 4 (3)) ; for high from above the high (which the LXX. render word for word, btpvUs irrdva v\l/rjKoij) keeps and high ones above them (the sentence is enigmatic, perhaps prover bial, though the meaning is clear. Is it possible that a play was intended between ?J?D and ?VO, Lev. v. 15, a ' transgression,' H33 being taken in the meaning of swell ing up, thus — 'Increasing transgression is increasing regard ? ' In the same way the D at the end of DTDS would unite with the word following in utterance, and so help the equivoke). (9.) And the profit (as this is joined by a conjunction with the former, we must look upon it as a further argument in the same chain of reasoning ; the meaning will then be ' and besides the produce ') of earth (not the earth, the article is wanting) in all (the LXX. render this by M with a dative, hence they understood the preposition here to mean ' for all,' which our version follows) it is (fem., in close apposition therefore with the noun, but this noun must be JTUT1! which .is fem., and the meaning is that it exists subjectively, or is always there playing its part) a king (again, not the king: any king, therefore, however great, — Solomon himself, or any other) to a field (again, not the field, equivalent to some field ; the LXX. render by the simple genitive) is served (niphal ; this occurs only twice in the past tenBe, here and at Ezek. xxxvi. 9, both in the sense of tilling ; and the niphal future twice, at Deut. xxi. 4 and Ezek. xxxvi. 34, again with the same meaning — -no doubt 13JJ is used with the signification ' to serve generally'in a vast number of places. Itmust be observed, however, that a niphal is not exactly the same as u. passive, but has an objective signification, so that it is often nearer in meaning to the Greek middle voice than our passive. Bearing this in mind, we can have no further doubt over this passage as to its principal Bcope, — ' the king' is served of,' or 'a subject to the field.' The idea is that the very highest are really in a state of abject dependence — a single day's starvation would have been sufficient 3» ECCLESIASTES. [chap. v. 10 He that loveth silver shall not be satisfied with silver ; nor he that loveth abundance with increase : this is also vanity. 1 1 When goods increase, they are increased that eat them : and what good is there to the owners thereof, saving the beholding of them with their eyes ? 12 The sleep of a labouring man is sweet, whether he eat little or much : but the abundance of the rich will not suffer him to sleep. 1 3 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. 14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. 15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. 16 And this also is a sore evil, that in all points as he came, so to have brought to the dust Solomon or Nebuchadnezzar. The other possible render ing, that 'the Icing is served by the field,' is only the other side of the same truth, and the sentence is equivocal, being ingeniously constructed so as to read either way). (10.) loving silver (the Masorets point as a participle, but however correct this may be, the participial notion is in Ecclesi astes apparently not so prominent, as it is when tbe poel is used written full) not satisfies (i.e. as the nom. follows, ' shall not be satisfied with ') sUver (silver is doubled here, and used of course in the sense of money — the meaning being that ' a lover of money no money ever satisfies '), and who loving in a multitude (i.e. setting his desires in a multitude of goods, or any thing else) not (but the LXX. in place of N7 possibly read 17, 'to him,' and this makes far better and more pungent sense — 'to him ' emphatic will then be the meaning) a revenue (Num. xviii. 30, Deut. xxxiii. 14, Prov. iii. 14, xviii. 20 ; or, still better, for the word is derived from the root K13, 'to come,' ' an income.' Thus it is seen that the two clauses are aimed respectively against niggardliness and extravagance. The miser and the spendthrift both never have enough); also this is vanity (another instance of the transitory and evanescent, as indeed it is, because these riches look satisfactory and are not). (11.) In the multitudes of the good (an abstract, with the article, and hence the meaning is ' In the very increase of the pro perty itself, and as it increases,' this being the meaning of the plural, which is distribu tive) multiply the eatings of it (or, for the H may be considered paragogic, and so making, as it were, an abstract of the poel participle, ' consumers'), and what is the success ()11^3, see ii. 21, refs.) to the owners of it (i.e. to ownership), except seeing (fCXI, this the Masorets alter to m&O, but unnecessarily, for there is a slight difference in the sense here, which will account for the unusual grammatical form ; a causative or hiphil notion is implied by it ; hence the LXX. dpxh rov bpav, ' the prior ity to see,') his eyes ? (i.e. each one with his eyes, sing, following plural). (12.) Sweet (but the participial form of the noun must not be overlooked, nor the feminine termination, equivalent to a ' sweet ness,') is the sleep of the slave ('of the toiler,' with the article), if a Uttle, or if the ver. 1 0-16.] ECCLESIASTES. 39 (ii.) A lover of money no money ever satisfied ; and who that loved profusion ever had sufficient income? Another instance of the evanescent. (iii.) As property increases, so increases consumption too ; and what success then has ownership, but just the right of beholding it ? (iv.) How sweet is the sleep of the slave, if a little, or if much he eats : but a sufficiency to one who is enriched — does not cause rest to him so that he sleeps. (v.) There is this evil infirmity which I have observed in this work-day world : Eiches kept by an owner to his own injury; for the wealth itself perishes in an uncertainty which is distressing : so that when he begets an heir, he has in his hand just nothing at all. For naked as when he came forth from the womb of his mother does he go out of the world again ; and nothing whatever does he take much he eats (there is a peculiar force in contrasting ' the much,' rOTH, with the article, with 13JJD without it ; even if he should eat to the much (i.e. as large a quantity as he can) it will do' him no harm : no night mare will trouble him who has earned his hearty meal by his hard work), but the satisfaction (as contrasted with n31H) to the enriched it is not that which is caus ing rest (hiphil participle) to him (emphatic) to sleep (an equivoke here is to be found in jnttfl and Twfa, remembering that ]>3E>, ' seven,' is used so commonly for ' complete ness,' and "lE'SI, ' ten,' as ' rich' and ' over flowing;' seven with ten has a peculiar meaning in the symbolism of numbers). (13.) There is an evU (abstract, a, par ticular kind of evil), a sickness (another abstract) I have seen under the sun — wealth keeping to (i.e. being kept by) its possessors to their hurt. (14.) And perishes, that riches, that same (as we should say, ' those very same riches ') in an uncertainty (PJJ3, another instance of this word ; we see that in this case also (see chap. i. 13, refs.), the mean ing ' anxious uncertainty ' exactly suits the context), which is an evil (this anxious care, instead of doing any good, is but a simple mischief), and he is caused to beget a son (to whom, of course, he would have wished to bequeath his wealth), and there is nothing in his hand at all (which the LXX. render by a double negative, and hence we must render ' and has in his hand even nothing at all'). (15.) And as he came out from the womb of his mother naked (which is reserved to the end of the clause, making it emphatic ; it is moreover written full, so that a slight additional emphasis is given by this to the ' state of nakedness' existing), he returns to go back (somewhat stronger than goes back — he comes to this state through intermediate stages) just as he came (' as he was at the first, so now is he at the last '), and nothing at aU does he not lift up (Gen. vii. 17, ' bear' as a burden) in his toil (as we say, 'have for his pains,' observing the meaning of 7DJJ, not the labour but the anxiety which causes, or re sults from, the labour) which he takes in his hand. (16.) And, moreover, this same evil sickness, an over against (JM0]1 73 occurs as two words here only ; fiDJ?7 is the ordi- 4o ECCLESIASTES. [chap. v. shall he go: and what profit hath he that hath laboured for the wind ? x 1 7 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. 18 IT Behold that which I have seen: xib is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun 2all the days of his life, which God giveth him : for it is his portion. ' 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 3For he shall not much remember the days of his life; because God answereth him in the joy of his heart. 1 Heb. there is a good which is comely, etc. 2 Heb. the number of the days. 8 Or, though he give not much, yet he remembereth, etc. nary form, it has the meaning of ' against,' over against,' see Ex. xxv. 27, 2 Sam. xvi. 1 3 ; it has been proposed to read fiDJTO, in which case the meaning will be as in the above — ¦' precisely as,' LXX. tbairep yap, but this is to a certain extent to cut the knot rather than untie it. Now TVS)) occurs sepa rately here only, and if JV3]) really exists, it is a noun feminine in regimen ; now the mean ing of DJJ, which is presented both in ' people ' and in the prep. ' with,' gives evidently something 'collected' or ' gathered,' hence fifty would mean a ' collection ' or ' instance,' andflDJ? 'collection 'or 'instance of.'and then the exact meaning of "V 73 will be ' every instance of his going '), which he comes (close relative, the reason of which is now sufficiently evident, meaning, 'just as he comes ; ' he simply goes round in a circle without accomplishing anything, or returns back on his own track in every instance) so (emphatic, standing apart from its noun, equal 'just so') does he go, and what profit to him who has toiled (close relative again, 'in that he has toiled') to the wind? (which, see chap. i. 6, returns back again as it did before. 'To' is here not exactly the same as ' like to,' but very near it ; but perhaps also because his toil or care is to his spirit, as it has no effect otherwise.) (17.) Moreover, aU his days in darkness (for, of course, all this time he has never any idea which way he was really going, or what he is doing) he eats (or consumes), and disappointment is the much (or is multiplied), and his sickness and wrath (IXp is that kind of wrath which ariseB from anger with a person on account of something wrong. This miserable life is summed up, it appears, in four particulars — (1.) All his days he eats in darkness; (2.) the vexa tion of disappointment consumes him ; (3.) he is sick, or rather, in this general sense, he is afflicted ; (4.) he is angry, for those mis takes and disappointments.) (18.) Behold (for this introduces the manifest result of his observation) that which I have seen, even I myself (the result therefore of his own personal experience), a real good ; which also (the full relative here has this meaning, because it is repeated) is suitable to the eating (i.e. active enjoy ment), to the drinking (which is passive), and to the seeing of goodness (the lamed is repeated before each full infinitive, and the abstract rDID follows, which therefore gives the meaning that what he had observed was, ' that it was proper that one should eat, or one should drink, or should see good ver. 17-20.] ECCLESIASTES. 41 from his care, which he can hold in his hand. Moreover, in this is discovered that evil infirmity, that precisely as he began, so does he leave off; and what possible advan tage can there be, that he toiled for the wind ? Moreover, all his days he consumes in darkness : his disappointment is very great indeed : he has sickness and is sorry. Manifest, then, is that real good which I have observed, viz., that it is proper to eat, and to drink, and so to see good in all one's toil which one may toil in this hot work-day world, as the tale of one's daily life. For this is what God gives, and this is one's own posses sion. And beside, should the Almighty appoint to any individuals of the human race, riches, possessions, and the power to enjoy them, and so to make use of their possessions, and rejoice in their toil — this is simply a Divine appointment. For the memory of the days of the past life is not of much importance ; but the Almighty rather exercises men in their present emotions. in,' etc., i.e. any or all of these) ; and (re peated, meaning ' and also') in aU his toil which (contracted relative) he toils over (toil is thus made very emphatic, the mean ing is, 'for which one so earnestly or unceas ingly toils,' for observe also, as no nomina tive is expressed, the verb is impersonal) under the sun the number (the root 1BD has the meaning to count or enumerate, hence the idea ' as one is counting one's days') of the days of his life which gives to him (emphatic) the Deity (nom. following verb, with the usual shade of meaning), because it is his portion (i.e. what belongB to him, but in the future he has no portion, that no man has any right over). (19.) Moreover, aU the man (i.e. every one of the human race considered collec tively and in the abstract) which gives to him. (equivalent to one to whom) God (gives or appoints) wealth and riches, and it is caused him to have power in order to eat (which we have seen is used as the highest type of enjoyment in the active sense) of it, and to take his portion (for a man may -possess without being able to eat or enjoy at all, hence the necessity for this clause in the course of the argument ; K5W has the meaning to 'lift up,' 'carry,'. or 'bear'), and to rejoice in his toU (which — consider ing the exact meaning assigned in this book to 70)), the ' care ' one takes in one's labour — to rejoice in is to see it come to a successful end) ; this same (the Masorets put here a strong disjunctive accent) a gift of God it is. (20.) For not the much he remembers (but as no nominative precedes or follows, the verb is impersonal) the days of his life, and for (the second *3 introducing a reason in addition to and confirmatory of the first) the Deity answers (this is the only place in which the participle hiphil occurs ; in one other place the participle pual — Isa. liii. 4, which differs only from the hiphil in its pointing, occurs evidently in the sense of ' afflicted,' which the LXX. render by iv Kaicdio-ei, 'in affliction.' The future hiphil is used at 1 Kings viii. 35 and 2 Chron. vi. 26, parallels, and is translated 'thou dost afflict them.' On the whole, however, the meaning, as pointed out by Zbkler, and which the LXX. confirm, seems to be, 'hears them by vouchsafing;' and as this answer is painful or joyful, as the case may be, and more usually the former, ' exer cises' would be a suitable rendering) in the joy of (or by means of the joy, "3, of the 42 ECCLESIASTES. [chap. VI. CHAPTER VI. r I "iHERE is an evil which I have seen under the sun, and it is -*- common among men : 2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it : this is vanity, and it is an evil disease. 3 1T If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial ; I say, that an untimely birth is better than he. 4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. 5 Moreover he hath not seen the sun, nor known any thing : this hath more rest than the other. 6 IT Yea, though he live a thousand years twice told, yet hath he seen no good : do not all go to one place ? instrument ; it is an abstract in regimen, 'in the joyousness ' or ' rejoicings of ') his heart. Thus, then, the two reasons given stand related thus : Present gratification is the lot of humanity, because the past is not much remembered. The cAie/remembrance — for this is the meaning of 113111 — is not in the past. The deepest sorrows fade away quickly into forgetfulness ; and so also the brightest joys. They have, no doubt, some influence by recollection, but not much. And thus the Deity, or God re garded as the supreme providential ruler, exercises us. He responds to our anxieties, afflicts us, or chastens us, or causes us pleasure by means of joys given or taken away, as the case may be. Again, these are spoken of as joys of our hearts, or of our inward desires and consciousness, which is the meaning of 'heart' in this book ; our emotional nature, as the idea would stand expressed in the nomenclature of modern philosophy. VI. (J.) There is (exists) an evil which I have seen under the sun, and common (literally 'much') it is (fem. emp.) over the man (i.e. mankind in general). (2.) A man (B»N> not DIS, for it is equi valent to our 'one' indefinitely), which gives to him (emphatic) the Deity (one to whom the Deity gives, that is) riches, and possessions (chap. v. 19), and honour, and he is not lacking to his soul of aU which he desires (the expression is peculiar, and is designed to bring into prominence the fact that to this person nothing at all is lack ing; as we say, 'he wants for nothing') and not causes to him power, does the Deity to eat (in the usual sense of ' enjoy ' or ' use ') from it, for a man (again E^K, ' one '), a stranger, eats it (equivalent to ' some stranger or another really enjoys it'). This is vanity and sickness, which is an evU, (indeed) it is. (3.) If is caused to beget a man (again E^N, 'should one beget') a hundred (chil dren is to be supplied, but not prominently ; begetting is used in its widest sense), and years many (plural, equivalent to 'years, ver. 1-6.] ECCLESIASTES. 43 npHEEE is another evil which I have observed in this work-day -*- world, and a common one is it upon mankind : one who has appointed to him by the Almighty riches, possessions, and honour, and there is nothing lacking to him which he could possibly desire ; and yet the Almighty Himself does not allow him to have any enjoy ment of it ; but some stranger or other enjoys it. This is an instance of evanescence, and an infirmity which is indeed an evil. Suppose one were to beget a hundred children, and he should have many years, yes, many indeed may be the days of his years, and his soul not satisfied with good, and he have no burial, — I should say, that better off than such an one is an abortion. For in evanescence it begins, and in darkness departs, and its name in that darkness is concealed ; it has not seen light ; he has not known rest ; the one is no better than the other. Suppose he had even lived a thousand years twice over, and seen no good in them, does he not arrive at altogether the same result as abortion ? and many of them ') should Uve, and many (singular) which they are the days of his years ('and the days of his years should be ever so many,' his life being expressed both in days and years to give strong prominence to the fact of its duration), and his soul not satisfied from out of the good (the abstract with the article, hence equivalent to our 'good,' standing alone), and moreover burial (the abstract of the past participle, used, of course, as the place of burial — see Gen. xxxv. 20, xlvii. 30, but with a shade of difference from "I3p — comp. Gen. xlvii. 30 with Gen. 1. 5, for here, too, we notice that mi3p is written full) is not to be to him (emph. To have no burial, no one to lament him or erect a tomb over him — to be worse off than Jehoiakim, Jer. xxii. 19, who had the burial of an ass — is such a terrible failure to a man who had possessed a hun dred children, of whom Bome at least might have shown him this last honour, that it may well be cited as an instance of failure of human felicity), I say a good better than his (emphatic) is the abortion (i.e. that abortion is a better lot). (4, 5.) For in vanity he comes, and in darkness he goes, and in darkness (re peated, equivalent, therefore, to 'in that darkness ') his name is covered ; moreover the sun not seen (which is the lot of the abortion), and not knowing rest (the lot of the person here spoken of), to this there is no more than that. The Masorets, how ever, by their accentuation, show that they understood the verse somewhat differently. They render, 'a sun he does not see and does not know ; the rest of this is more than that;' but this rendering is obscure and clumsy, and makes the words 'does not know' superfluous, besides interrupting the argument. The LXX. render verbatim : Kalye tfktov oix eTSev ko.1 oix i-yvoi ivairai- \ UaJ-r^ALoo UnS^cno, 'to know the wickedness of the fool, and folly and adultery,' which coincides with the above ; a ver. 25-28.] ECCLESIASTES. 55 ledge and investigation : I mean the discovery of wise and prudent ex periments by which one may recognise wickedness as folly, and false- prudence as mad disappointment. Now, I have made a discovery, and that more bitter than death ; it is with respect to woman, when she is in the nature of an ensnarer, her affection seductions, and her hands bondage. A real good in the sight of the Almighty is it to be delivered from her, but the erring sinner is taken by such as she. Observe, this have I discovered, and this is what the Preacher announces, one after another, so as to find out a wise experi ment; but which I have longed for without discovering: one single specimen of Humanity in a thousand I discovered ; but a woman in all these I did not discover. Only observe, this I have discovered, namely, that the Almighty has with respect to humanity reason for the peculiar rendering ' adultery ' will appear presently). (26.) And finding (a participle written full, giving a peculiar emphasis to this word) am I a bitterness above death with respect to the woman (DN with the article, which the LXX. note by cTt!>e, as usual; thus ' woman ' is generic, hence the precise idea seems to be ' and a discovery of mine more bitter than death — is with respect to woman ; ' and, again, this follows the ac centuation, which makes a pause at ' death,' who (but the relative is full, and so refers back to the whole clause, ' when she ') is snares (masculine plural, and hence distri butive, ' in the nature of an ensnarer ' then ; see Prov. xii. 12, chap. ix. 14, where this form alone iTTlXD in the fem. occurs, chap. ix. 12, Isa. xxix. 7, Ezek. xix. 9, and with shurek at Job xix. 6 ; there is a slight difference in meaning in these forms) and aUurements (the root DIPI is to destroy, and the noun signifies ' a cursed thing ' as often as a ' net ; ' see Deut. vii. 26, Josh. vi. 17) her heart (singular following plural ; her heart then is in the nature of things which allure to destruction, a whole armoury of them, as it were, in her love) and bonds her hands (or ' powers') ; good in the sight of Divine providence ('a real good is it in the sight of Divine providence ' is the meaning) is deliverance from her (empha tic), but the erring one (a full participle, which the LXX. note) is taken by her (emphatic). (27, 28.) Observe this, have I found the speech of Koheleth (it is usually said that niDK is a feminine agreeing with flpnpi but npnp was a king, and so cer tainly masculine. It has been proposed to write niTlpn 1DK, but this is another in stance of the attempt to cut the knot by altering the text, besides in that case Koheleth would be generic. We must therefore fall back upon the usual meaning of feminines as the abstract of the mascu lines. Now, "IDIX is 'to say,' to 'announce,' and therefore the abstract will be 'the announcement ; ' this ¦ abstract, however, stands by itself, and is not joined closely to flSlpi as in that case it would have been niDX. Attending then to these principles of grammar, the meaning will be, 'observe this, I have found it, and announce it as ' Koheleth,' an additional proof that here we have a personal experience of Koheleth's) one to one to find a wise result, (that is collecting instance after instance, or trying one method after another so as to find the wise result, in contrast to the disappointing folly mentioned above) which yet seeks my soul, and has not found (the ' not ' is em phatic, and denies that he has discovered it : experimental science did no more for him than moral) ; a man (D1K ; we should have anticipated B^K from the context, but DIN 56 ECCLESIASTES. [chap. VIII. 29 Lo, this only have I found, that God hath made man upright: but they have sought out many inventions. CHAPTER VIII. "TTT"HO is as the wise man ? and who knoweth the interpretation » » of a thing ? a man's wisdom maketh his face to shine, and 1the boldness of his face shall be changed. 2 I counsel thee to keep the king's commandment, and that in regard of the oath of God. 3 Be not hasty to go out of his sight : stand not in an evil thing ; for he doeth whatsoever pleaseth him. 1 Heb. the strength. includes both sexes, so that we have a sarcastic equivoke) a single one from a thousand have I found, but a woman in aU these have I not found (that is, that he could come to no general conclusion ; only in his experience he had met with one man but not with one woman, the allusion being evidently to his thousand wives and con cubines. From this individual history we are allowed to make our own conclusions. In the case of Solomon, it was his numerous wives which turned away his heart. He had apparently one or two male friends, Buch as Zadoc and Nathan, that he could trust. The word ' found' occurs seven times in its different forms — it is all he could discover). (-29.) Only (which standing first is em phatic : ' This alone is a real discovery, or a safe induction from my numerous trials ') observe, this have I discovered, which is that he has made even the Deity with respect to the man (i.e. ' has done in regard to man,' the LXX. notice this by o-bv rbv dvSponrov) right (or ' correct,' see 1 Sam. vi. 12, Prov. xi. 3), but they (plural following singular — ' every one of them ') seek devices (plural abstract, and as it is used evidently in a sinister sense, we may translate 'machinations') many (masculine, notwithstanding the fem. plural, i.e. not many in the abstract, ' but many a one ' — all kinds of sinister plans to evade God's right order, of which Solomon's harem was a signal instance. He would have had more real enjoyment had he obeyed the rule at Gen. ii. 24, which assigns one man to one woman, and the spirit of that at Lev. xxi. 1, which enjoins a Hebrew woman. This harem of strange women was at once Solomon's most elaborate folly, bitterest disappointment, and saddest fall : it was an experiment in search of happiness, running counter to God's just and right commands, and proved a most miserable failure; and the only conclusion which could be drawn from it was, that God's way is invariably the best. The connexion with the following will be best understood if we consider it a reflection on his own failure). VII. (1.) Who Is as the wise? (th,e LXX., rendering ad sensum, translate -rfs oTBev. aotpois, ' who knows wise men or things ? ' which E. and X. alter to trotplav, ' wisdom.' 'Who is as the wise ?' or, as ''D stands first, ' ab, who is really wise?' There is a double meaning here — a lamentation over hfa own failure, and a natural reflection on the superior wisdom of the Wise One, or, as we should write, the Omniscient) and who (' and who too') knows a solution pCJ>B oc curs Dan. ii. 4, 5, 6, etc., but in that prophet only, and is used to signify the interpreta- ver. 1-3.] ECCLESIASTES. 57 done what is correct, but they have sought out machinations without number. Ah, then, who is really wise, and who knows how to solve the enigma of this matter ? that wisdom of humanity which enlightens his face, for the haughty face is detestable. As for me, a royal word observe, and upon reasoning about the Divine decree, do not hasten. From His presence canst thou go ? Do not rest on any evil word, for all that His providence ordains He does ; in Whose royal word is authority, and who dare say to Him, What doest Thou ? Whoso keeps the commandment will not know a reason which leads to wrong. For a wise heart does know that there is a time and a judgment ; because to every providence there is a time and a judg- tion of Nebuchadnezzar's dream, hence LXX. \ins) of a reason : (who then is so wise that he knows how to solve the matter, or give it its true interpretation ? The answer follows) that wisdom of a man enlightens (but as nt33n follows D3n, it rises into importance, 'that wisdom of a man which enlightens') his countenance (there is a manifest allu sion here to Prov. xvi. 15, and the meaning of ' enlightens his face ' is, ' gives him favour or satisfaction'), but the strength of his face (which has the meaning of sternness or wilfulness, see Deut. xxvii. 50) is hated (the Masorets propose the alteration from SOB''1 to \yW\ ; but this was because they did not understand the context ; the LXX. render dvaiirqs wpoo'dnrov atrrov pio~ntH\o~eTax, ' but a man of shameless countenance will be hated,' and also the Syriac, hut strictly SOB" is impersonal, 'one hates.' The meaning then, read in the light of Prov. xvi. 15, evidently is, that obstinacy is that which a king hates, and of course a fortiori the Divine King). (2.) I (emphatic, none of the ancient ver sions take any notice of this emphatic pronoun, a reason for which will appear presently) the mouth of a king (not the king, thus the literal meaning is, 'I, a king's word') keep it (the explanation is to be found in the equivocal use of the word ' king,' which has an undertone of reference to the Great King : compare also chap. ii. 12, and observe how excellently a word of coun sel suits the passage. The meaning therefore is, I will give you a royal word to keep, or guard), and upon reasoning (JVOI ?]}, see chap. iii. 18, and with the Bame meaning 'upon the reasonings about,' the Masorets put a strong distinctive accent on 7j?1> thus separating it from the following words, but this was because they did not see the exact meaning) the oath of God (see Deut. vii. 8, Jer. xi. 5 ; the oath of God then is that which God has determined on, and we are especially to regard this, and take care that we use no hasty words or expressions about it). (3.) Do not hasten (this the LXX. and Syriac join on to the preceding verse, against the accentuation of the Masorets, and this makes better sense) from his face thou shalt go (but as 'face ' is the emphatic word, it is clear that the clause is in the nature of a question, or rather with a note of admiration, i.e. 'From his face are you going ! '), do not stand (' abide,' or ' stay ') in a reason which is an evU one for aU he provides (fBriS the verb, of which fBn is the root, and which invariably means ' Divine providence ' in this book) he does (he always acts, therefore, according to the pleasure of his Divine providence),. 5» ECCLESIASTES. [chap. VIII. 4 Where the word of a king is, there is power : and who may say unto him, What doest thou ? 5 Whoso keepeth the commandment J shall feel no evil thing: and a wise man's heart discerneth both time and judgment. 6 IT Because to every purpose there is time and judgment, there fore the misery of man is great upon him. 7 For he knoweth not that which shall be : for who can tell him when it shall be ? 8 There is no man that hath power over the spirit to retain the spirit ; neither hath he power in the day of death : and there is no 2 discharge in thatw&r; neither shall wickedness deliver those that are given to it. 9 All this have I seen, and applied my heart unto- every work that is done under the sun : there is a time wherein one man ruleth over another to his own hurt. 10 And so I saw the wicked buried, who had come and gone 1 Heb. shall know. a Or, casting off weapons. (4.) In whom (or ' in which,' for it refers back to the whole idea of God's providence) the matter of a king is powerful (i.e. a power, ' matter,' 13T as usual being taken in its technical sense of the matter reasoned about and the matter itself. The LXX. invert the order of the words — a very un usual proceeding with them : it is, however, to be observed that B omits XaXef, the word out of place), and who shall say to him, What doest thou ? (5.) One keeping the command (a parti ciple, that which is commanded) does not know a matter (as above) which is evU, and time and judgment knows (repeated ; thus the exact meaning is, ' but time and judgment') the heart of a wise man (' does know'). (6.) For to every providence there is a time and a judgment (that is, a proper season for its occurrence, and a time when it will be shown to be in the economy of providence), for the wrong of man (generic, with the article) is much upon him (the LXX. here read fiJH, 'know ledge,' yv&ns ; SymmachuB and the Syriac read as the Hebrew. On the whole, however, it appears that the text is fully entitled to stand undisturbed, as it makes better sense, and, supposing an error in the LXX., it might so readily occur from a misreading of letters so much alike as 1 and 1. The older forms, however, of these two letters were not so much alike, as is shown by the Moabite stone, and hence caution is re quired in coming to a judgment ; but further, yvuffts has already been used in a bad sense, see chap. i. 18). (7.) For he is not knowing (that is, man is not a, creature that knows) what WiU be (contract relative with the verb) : for how it wiU be, who can teU him? (the particle "<2 is introduced four times, and each introduces an additional reason strengthening what went before. Thus the wise heart will not know a matter which is bad — will not allow, that is, that in its nature it is so, and he does know that there is an appointed time and judgment which will set all right. First, because to every providence whatever there is such a time and judgment ; secondly, because there is so much evil amongst mankind, which of course needs rectification, and will have it, see chap. iii. 15 ; and because he cannot tell ver. 4-10.] ECCLESIASTES. 59 ment ; because also, the wrong of Humanity is great upon him ; and because, he is not one who knows what may be ; and because, how it will be, none can tell him. No man has power over the spirit to restrain the spirit ; and there is no powerfulness in the day of death ; and there is no putting off the weapons in that warfare : but by no means will Impiety deliver those that resort to it. With respect to all this I have observed, with regard to all the works which are done in this work-day world — and greatly am I impressed by it — a time when humanity has a power over itself to injure itself. And on this wise : I have seen the wicked honourably buried, who used to come and go from the place of the holy, and were praised in the city where they had done this : an in stance this of the evanescent. It amounts to this, however: there is no speedy execution of sentence for doing evil, and so the heart of the human race is thus encouraged in them to do that evil; which, however, is a wicked what will be, and so right may he discovered and providence vindicated in the future ; -and lastly, because as none can predict the result of any event, so he is an imperfect judge concerning it. This impotence of man is further set forth in what follows). (8.) There is nothing in (that is, There is not a single) man caused to have power (LXX. i^ovo-td^av) with the spirit (the LXX. render with iv, 'in') to the restraint of (K73 — 1 Sam. vi. 10 ; Jer. xxxii. 3 — is used of restraint in prison) with respect to the spirit (T)H with the article, and the noun repeated, making it exceedingly em phatic, which the LXX. note by their cus tomary civ: 'to have any restraint with respect to that same spirit' is the meaning) and there is no power (that is, 'power to rule or direct') in the day of death, and there is no discharge (occ. Ps. lxxviii. 49) in the warfare, and not delivers (this standing first is emphatic ; it is equivalent to ' but this does not deliver ') even impiety in respect of its lord (or, as our idiom would put it, ' but impiety will not deliver those who resort to it '). (9.) With respect to aU this I have seen, (i.e. 'observed'), and setting myself (infin. absolute. Ziickler says the infinitive absolute with copula prefixed indicates an action contemporaneous with the main verb ; hence the LXX. render (Statca . . . els), with respect to my heart, to an the working which (full relative) is done (niphal) under the sun, the time which (the LXX. appar ently take no notice of TX$, but render as if they had read ~IE>K )1X ; but if we take nj> as in apposition to H Jinn, and notice that "1B>X is repeated, we shall see thatthe sense is 'I mean with regard to that time when,' etc.) rules (or has power) the man (mankind generally) by a man to an injury tohim (not exactly with the meaning of one man injuring another, but rather, that when humanity has any power over itself in the person of other men, it uses this power to injury for the most part, an instance of which follows). (10.) And in this wise (p31, occ. only Esth. iv. 16, in the sense of 'in this way') I have observed wicked ones (not the wicked, but continually instances of the impiously wicked) sepulchres (the Masorets point with kibbutz, the paul part., the only other instance of which occurs I Kings xiii. 31 ; but there the participle is full : we cannot therefore accept the Masoretic point ing as authoritative ; it really amounts to an 6o ECCLESIASTES. [chap. VIII. from the place of the holy, and they were forgotten in the city where they had so done : this is also vanity. 1 1 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. 12 1 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him : 13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God. 14 There is a vanity which is done upon the earth; that there alteration of the unpointed text. The LXX. considered D'HSp a noun plural, ace. to 1N31, and translate els Tatpovs eloaxOevres, 'carried into the tombs') and they entered (I would seek an explanation of the diffi culty here in the occurrence of this con junction ' and,' of which a similar in stance is found at ch. ii. 15, ' so they entered a place . . . and they are going,' etc. ; i.e. ' did this as a habit ') and from a place of the haUowed one (part.) they go. (The rendering of the LXX. is easily explained ; they translate as they do, because we have a past tense joined with a present — "lp?!T!, thus giving the mean ing of imperfects. As the wicked could not be said to go after death into the sepulchre, they rendered by a passive, 'were taken,' or because they wished it to be made plain that it- was not a mere entering and departing, but that the wicked were buried, i.e. hon oured, in their graves). And they were forgotten in the city in which (full rela tive, because it does not refer closely to the city only; they were forgotten, not as regards that particular city, hut as a general proposition) thus they did (but tweuty mss. and all the ancient Vv., except the Syriac, in place of in3riB''l1, 'were forgotten,' read irOriB''1; 'praised,' which not only makes better sense, but accounts for the hitbpael with its reflexive signification. Symmachus reads, 'And when they had gone round in the holy place, they returned, being praised in the city where they had so done ' — koI iiroTe ireptr)s SUata irpd^avres, ' as those who had done well.' Hence, then, on the whcrle, we should prefer to take in substance the LXX.'s rendering, and look upon this as setting forth a salient example of successful hypocrisy. After all, the forced renderings of certain critics are in effect alterations of the text, or yield no sense at all. The remark) This also is vanity (equivalent to 'this then is besides, an instance of evan escence or transitoriness,' is very striking' and appropriate at this point, as also what succeeds). (11.) Which (standing at the beginning of a period is emphatic, and thus the subject of the whole. 'It amounts to this' would render it well) there is nothing done as a sentence (occ. Esth. i. 20) of doing the evil speedily, therefore full is the heart of the sons of man in them to the doing of an evU (that is, ' It amounts to this, there is nothing inflicted as a penalty of doing the evil [i.e. evil generally] speedily ; on that account filled is the heart of men within them in order to do that evil, the word evil being repeated').. (12.) Which (repeated at the beginning- of a clause, equivalent therefore "to ' And it also amounts to this') a sinning (KtSlli which the Masorets point as a participle, ver. 11-14.] ECCLESIASTES. 61 mistake merely because there is time and a prolongation of inv- punity ; for I am perfectly assured that it must be well with those who fear the Almighty, just because they do fear before Him ; and that it cannot be good to the impious man, and he will not prolong his days, even like a shadow, because he is not one who fears before God. There is an instance of evanescence which occurs upon earth, and it is this: that there are righteous persons to whom it results as if they had acted like the impious ; and, on the other hand, there are impious persons to whom it may happen as though they had acted like the righteous. So this, said I, is another instance of and the LXX. confirm, rendering by a verb) doing an evil a hundred (so stands the text at present, but it clearly was not so in the text which the ancient versions used, all of which read differently, except the Syriac, which follows the Hebrew. The LXX. read either )KJ3 or nj?D. Sym- maohus, Aquila, and Theodotion read TNO. Jerome remarks the difficulty; and the Syriac Hexapla shows that the text needed emendation at an early time. We believe the LXX. have preserved the right reading; moreover, that they took "pIX as a noun in the sense of 'prolongation,' like 1l|DSi 3 occurs Jonah i. 7 only) which toils humanity in order to seek it, and does not find it ; and also if he says the wisdom (i.e. wisdom generi oally ) to know it (' that wisdom is given him to know it ') he is not able (or rather not enabled) to find it. 7B>3 in this place is no doubt used to express a new idea, ' for this,' or ' which cause.' The object of man's toil, i.e. the object he has in his labour, is to find out some method by which he may rectify what appears wrong in the course of God's providence : in the strict sense of the term this is impossible. The principle which pervades Koheleth's reasoning is, that enjoyment, as such, is God's gift, and that toil is useless. Labour, however, which iB distinguished from toil, is to be done in the fear of God, and the result left to his providence. The argument which is to follow further enforces this. IX. (1.) For with respect to aU this, I have given it to (?8, not 1"IK, which the LXX. render by eh) my heart, and to sift out (occ. here only, but comp.- chap. 64 ECCLESIASTES. [CHAP. IX. 2 All things 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 sacrificeth, and to him that sacrificeth not : as is the good, so is the sinner ; and he that sweareth, as he that feareth an oath. 3 This is an evil among all things that are 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 madness is in their heart while they live, and after that they go to the dead. 4 IT For to him that is joined to all the living there is hope : for a living dog is better than a dead lion. 5 For the living know that they shall die : but the dead know iii. 18) with respect to aU this (but the LXX., dividing the words differently, evi dently read pit 73 n&O S371, which would mean, ' when that heart was seeing all this.' The number of various readings — see Stier and Theile, Polyglot — show that this pas sage was early one of difficulty. The render ing of Symmachus, preserved by Jerome, ' omnia ita statui (fort. &ra£a) in corde meo ' ut ventilarem universa,' conveys the mean ing ; which is, that Koheleth set to his heart that which is the result when the matter is entirely sifted) which is the righteous and the wise (generic and plural, all those things which are right or wise generally ; ' right and wisdom,' as we speak, is the meaning) and their works (Le. what they produce, or, better still, their ' services ') are in the hand of the Deity, also love (in the abstract), also hatred (also abstract, and 03 being repeated gives the idea of both love and hatred too) is nothing, knowing the man (the negative belongs to the noun, not to the verb, and so the meaning must be 'there is no man who does know.' Moreover, the two nominatives absolute, 'love' and 'hatred,' are the subjects of the whole sentence, ' as to love or hatred either, there is no man who knows,' or, better still, ' to whom is made known,' giving the import to the participle) the whole (generic) before them (distributive plural, any of them, equivalent then ' to anything which is before them'). (2.) The whole (but all the ancient Vv. read here 7311, 'vanity,' and this makes better sense ; the error, for such we believe it to he, in the Masoretic text, was one so likely to occur, that, considering the strong weight of testimony in favour of .the LXX., and the far better sense it makes with the context, we may well adopt it. As an additional reason for following the LXX., we notice that the Syriac reads ^O ' all that is before him is vanity, all just as that which is to all,' combining, therefore, both readings together. Thus it appears that the variation in the texts was a very ancient one. If this reading be adopted, then combining it with the words which follow) ¦ as (or like this same) to aU (the meaning will be ' transitoriness is exactly the same to all,' or 'all alike are equally transitory.' If, however, we retain the Masoretic text and pointing, a good sense is made. ' The whole is as it were to all,' namely) a happening which is one to the righteous, and to the impious, to the good (the LXX. add here to the bad), to the clean, and to the unclean, to the sacrlficer, and to one who has not sacri ficed; as is the good so the sinner (but general, including things as well as persons), the forsworn as one who an oath fears. (3.) This wrong is in aU which is done ver. 2 -5-] ECCLESIASTES. 65 His] love or displeasure either, no man knows from anything he sees before him, evanescence being that which belongs to all. That which happens is just the same to the right and to the wrong, to good [and to bad, LXX.], and to clean and to unclean, and to the sacrificer as to one who never sacrifices ; as the good, so the erring sinner, the forsworn as though he had feared the oath. This evil is in all which is performed in this work-day world : that there is but one event to all, and so the heart of the human race overflows with wrong, and foolish anticipations are in their inmost hearts while they live, and what succeeds — it belongs to the dead. For whoever he may be, he chooses altogether as regarding the living, this being his antici pation : for to a dog alive it is indeed better than the lion when he is dead. Yet the living are quite aware that they shall die ; but the (niphal, and therefore objective ; men both do and suffer as though this were so) under the sun, how a happening which is one (i.e. the same) to aU (the force of this reasoning is made apparent by what fol lows, as there is no visible reward to these righteous persons as compared with the wicked, wicked men presume) ; and more over, the heart of the sons of Adam is fuU of (' overflows with ' would represent the idea) evU, and false expectations Glwin occurs chap. i. 17 — see refs. ; the meaning deduced exactly suits this passage ; it is the false hope begotten of an evil action, a crime worse than a blunder, to invert a celebrated aphorism) in their hearts (337 is ' the inmost heart ' — see Concordance, tub voce, for the shade of difference between 37 and 337), in their lives, and their future (i.e. what comes afterwards) belongs to (the prep, is ?K, which the LXX. note, and render by irpbs) the dead (generic, with the article). (4.) For whoever (interrog. pronoun fol lowed by "IB*N, comp. Ex. xxxii. 33 ; it has here the sense, 'For whoever he be') chooses (the Kri reads 'is joined to,' which the LXX., Syriac, Targum, and Symmachua all have ; but this and the pointing as a pual is merely a Masoretic conjecture : it would be better with the LXX. to take it in an active sense, Kotvuvet, ' participates.' The Chetib is perfectly intelligible, however, and is to be preferred) towards (7N, as in v. 3) aU (but 73 is without the article; hence it has the meaning, the ' whole of) the lives (with the article, and hence generic, 'lives generally.' Thus the mean ing is, ' For whoever he be, he is one who chooses entirely with relation to the living'), it is (B^, it exists as such) an expectation (fintD3, occurs 2 Kings xviii. 19, and its parallel Isa. xxxvi. 4 besides this place only, in the meaning of a 'confidence' or 'expectation,' and this meaning gives excellent sense here : ' is his expectation that he will live :' no man makes plans on the supposition that he is going to die; he may indeed provide for others after he is dead, but the horizon of his own hopes is necessarily bounded by his life). For (an additional reason confirming the above) to a dog alive it is (emphatic) good above the Hon (with the article, because this is generic ; it is not a lion, but lion qualities generally), the dead (again generic, for the same reason — ' a live dog is better than the lion when he is dead,' is the exact turn of thought). (5.) For the living ones are knowing that they wiU die (thiB is an additional reason to the above, and so may be rendered, ' but the living are certain that they will die'), but the dead (pi., with the article, 1 the dead persons generally ') are not those E 66 ECCLESIASTES. [chap. ix. 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 now per ished ; neither have they any more a portion for ever in any thing that is done under the sun. 7 11 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart ; for God now accepteth thy works. 8 Let thy garments be always white ; and let thy head lack no ointment. 9 1Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity : for that is thy portion in this life, and in thy labour which thou takest under the sun. 10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. 1 1 IT I returned, and saw under the sun, 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 yet favour to men of skill ; but time and chance happeneth to them all. 1 Heb. See or enjoy life. who are knowing anything (it is not here, in aU which (full relative) is done under be it observed, the existence of knowledge the sun. On this follows the most touching on the part of the dead which is denied, but piece of sarcasm in the whole work. There that, from the author's point of view, the is a force and pungency about it which is dead are persons who do not know anything: very striking. an unevangelic sense has been given to this passage by not attending to this distinction), (7.) Go, eat (i.e. enjoy) in pleasure thy and there is nothing further to them bread, and drink in heart of good thy (emphatic) which is a hire (or a reward wine ; for so in the present hath pro- in this life accruing to them as a recompense spered the Deity thy workings. for their toil), because forgotten (niphal in its usual objective sense) is their remem- (8.) In aU season (TVS, a providential brance. season — see chap. iii. 1, 19) let them be (even) thy garments white (it is hardly (6.) Moreover their love, moreover their possible here, when we remember the con- hatred, moreover their envy (the triple stant use in Scripture of white garments, repetition of DJ brings this word into pro- not to discover one of those hidden allusions minence, equivalent to ' their love also ; yes, with which this book abounds to a pure as their hatred and envy too ' ) in this present alone a happy life ; the garments of the sen- ("133, see chap. i. 10, refs. ; the word occurs sualist and drunkard are, in the emphatic again in its technical sense of the ' present language of the apostle, ' spotted with the state of things,' and makes excellent sense flesh'), and oil (see ch. vii. 1, as the symbol here), perish (abstract ' is a thing perished ') of luxury and wealth) on thy head do not ver. 6-ii.J ECCLESIASTES. 67 dead are not aware of anything ; and they can have no further re compense, because a forgotten thing is their memorial: and then their love and their hatred also, and their envy as well, as far as this Present is concerned, are perished ; and there is no further participa tion for them in the age, in anything that may be done within this work-day world. Go then, eat thy bread with gladness, and drink in good heart thy wine, if in the present the Almighty prospers thy works. At every opportunity let thy garments be white, and the oil to thy head do not spare. Enjoy life with that woman whom thou lovest, all the days of thy evanescent life, which He grants thee in this hot work-day world, — all these evanescent days, I say, for that is all thou canst possess in thy life, and from that toil thyself art toiling ever in this same work-day world. All that thy hand finds to do, to the utmost do it, because there is no work, nor device, nor wisdom, nor knowledge in the grave, and that is whither thou art hastening. But to return, I perceived how in this work-day world that not to the swift ones is the race, nor to the strong ones the battle, nor even to wise ones bread, nor yet to prudent ones wealth, nor yet to the instructed ones favour. For time and chance happens with re- spare (chap. iv. 8 ; ' do not stint ' or ' save order to do (that is, everything which it is it as for another time,' is the meaning : in thy power to perform in regard of the ' use it when you have the occasion '). above), in thy might do it, because there is nothing of a work, or a contrivance, or (9.) See Uves together with the woman a knowledge, or a wisdom (all these being which thou lovest (it is to be remarked without the article, and singular) in Sheol, here that Koheleth speaks of a woman in which (is the ' place,' or ' end,' etc. ; for the singular ; the idea thus implied is cog- we have in English to supply some general nate with that of the white garments, it is word here) thou (emphatic) art going unto pure domestic love) aU the days of the (the meaning is, ' and that is whither thou Uves of thy vanity (i.e. thy evanescent life) art going unto ' ). which He gives to thee (the nom. is no doubt the Deity ; but as this nom. is so far (11.) I turned, and see under the sun off, the verb becomes almost an impersonal) ( ' see ' is rightly joined by the accents to under the sun aU the days of thy vanity the word which follows it ; it is, as this fbr- (repeated) ; for that same is thy portion mula of introduction shows, another aspect In Uves in thy toU which thou (emphatic) of the same truth as that set forth above) toUest at under the sun (repeated, and how not to swift is the race (P")D, occurs therefore having the meaning, ' under that here only), and not to mighty ones the same sun,' the whole being thus strictly wax, and also not to wise ones bread, and limited to the horizon of this world). also not to prudent ones (occurs Gen. xii. 33 of Joseph, and 1 Kings iii. 12 of Solomon) (10.) AU which shall find thy hand in an increase, and not to knowing ones a 68 ECCLESIASTES. [chap. IX. 12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare ; so are the sons of men snared in an evil time, when it falleth sud denly upon them. 13 f This wisdom have I seen also under the sun, and it seemed great unto me : 14 There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bul warks against it : 1 5 Now there was found in it a poor 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 strength: nevertheless the poor man's wisdom is despised, and his words are not heard. 1 7 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. favour: (these three nouns, 'bread,' etc., are singular and without the article, the other two are with it), for time (the providential season, that is) and chance (occurs 1 Kings v. 4 as a noun only ; the meaning of the verb, which occurs frequently, is, ' to meet,' ' to approach ' ) happens with respect to (T1S, which the LXX. notice by making the verb compound, avvavT^aerat) aU. (12.) For also not knows (it is the verb which is here negatived) the man (humanity) his time (with flK, which the LXX. note by the article), as fishes which may be caught (contract relative and pi. niphal) in a net, the evil one (an evil net), and like also birds when caught in a snare (notice the difference between DWiOB', which is niph. part, pi., occurs Gen. xxii. 13, and ITItnKn, pual part., ' the fishes are caught, the birds are held') ; like them are ensnared (0<&pf, see Deut. vii. 25) the sons of the Adam to a time (which is) evil, as when it falls upon them suddenly. (It would result from this reasoning that wisdom is of no use at all ; but in order to meet this objec tion, Koheleth cites an instance where it was of great value.) (13.) Moreover, this I have seen (i.e. an instance of) a wisdom under the sun (i.e. in this world, where wisdom avails so little), and great (but the noun is an abstract, ' of great value ' or importance, ' a really great thing ') is it with regard to me (LXX., irpbs, Le. he considered that, not withstanding the observation above, he ought to take it as of considerable account ; here was an unexpected deliverance, by means of wisdom, from one of those snares, D'TlVD, spoken of above). (14.) A city smaU, and the men (D^BON, 'weak men') in it (emphatic, 'in that same ' ) a few, and there came against it a king (who was) great, and he surrounded It, and bmlt over against it networks very great ones ; (15.) and was found in it (again emphatic) a man (t^N, the rest are D^K) poor (chap. iv. 13, and here only, |3DD, LXX. wirnra. The meaning of irivns is that kind of poverty which seeks its food by labour, and differs from irrajxhs, which signifies a mendicant. Fuerst gives the derivation, ver. 12-17.] ECCLESIASTES. 69 gard to them all. For so also Humanity knows not its time, but just like fishes which have been caught in a net, or birds held fast in a snare, just like them the sons of men are ensnared in some evil time, as it falls upon them — suddenly. Nevertheless, I have observed the following instance of wisdom in this work- day world, and which appeared to me of great moment. There was a little city, and the men therein were a few ; and there came a great king against it, and invested it, and built a net-work [of fortifications] around it. Now there was found therein a poor wise working man, and he it was who saved the city by his wisdom ; yet men did not remember that same person because he was a poor working man. Yet I should say myself that wisdom was a real good, and better than strength, yet the wisdom of the poor work ing man is despised, and his words just those which are not listened to. These words of the wise in a silence are heard : More than the shriek of a ruler with fools. }3"D. of the root, which would imply such a meaning as the LXX. have), wise (there is no copula between these two qualifying words. It is not a poor and wise man, but a man economically wise — who could make his wisdom go a long way), and saved (even) he (the turn of meaning is, that the safety of the city was found in himself, as the embodiment of wisdom) the city (with T)H emphatic, which the LXX. notice by the rendering, itaadia-n airbs t^v irbXtv) in his wisdom ; and a man (not exactly 'humanity,' which we have seen would re quire the article, but ' man ' as representing the individuals generally) did not remember (the verb follows the nominative), with re spect to that man (DN, with the article, which the LXX. notice by trbv, with a genitive I but in reality the gen. is governed by the verb, abv being adverbial), the poor one, even that same. (The Bhade of mean ing given by the article is, that mankind, as a rule, do not adequately remember, and so neither reward, wisdom when associated with poverty. ' The poor inventor and his sorrows,' have passed into a proverb.) (16.) Then said I (in opposition to ' man,' above), good is wisdom above might ; and the wisdom of the poor (with the article) is despised, and his words (or reasonings, used still in the technical sense common to this book) are those which are not listened to. (17.) Those words (repeated) of wise men in rest axe heard (but notice l"irU3 is an ambiguous word, — see Job xxxvi. 16 ; the root 11113 is to press down, and hence the equivoke. These words of the wise man in ' a going down' are those which are heard, i.e. in a ' time of pressure,' or in distress ; ' in quiet, ' is also a meaning, and a very good one, being that which expresses, without doubt, the main intent in the passage) above the cry (Gen. xviii. 20. Fuerst considers that PJJV is an older form and plft modern, yet both are used in Gen. xviii. 20, 21, but the references will be seen to support the idea that HpJJt is the ' cry of emotion,' while flpJJV is any ' loud cry ;' if so, there is a special reason why it should be used in this place. Again, flpVlD might be a participle meaning a 'cry of distress,' thus giving force to the equivoke), of a ruler with the befooled. 70 ECCLESIASTES. [chap. x. 18 Wisdom is better than weapons of war: but one sinner destroyeth much good. CHAPTER X. "T^EAD 1flies cause the ointment of the apothecary to send forth -*~^ a stinking savour : so doth a little folly him that is in repu tation for wisdom and honour. 2 A wise man's heart is at his right hand ; but a fool's heart at his left. 3 Yea also, when he that is a fool walketh by the way, his 2 wisdom faileth him, and he saith to every one that he is a fool. 4 If the spirit of the ruler rise up against thee, leave not thy place ; for yielding pacifieth great offences. 5 There is an evil which I have seen under the sun, as an error which proceedeth 3from the ruler : 1 i?e6. -Flies of death. 2 Heb. his heart. 3 Heb. from before. (18.) A good (repeated, so that it cor roborates what is found in v. 16) is wisdom above weapons of an encounter, and sinning once (in the sense of making a wicked mistake, or ' one wicked mistaker,' either person or thing) destroys good the much. X. (1.) FUes of death (313T, occurs Isa. vii. 18 only, as an emblem of the Egyptian plague) cause to stink (sing., i.e. a single blow-fly out of many will do this, see Prov. xiii. 5 for the only other instance of fut. hiphil), and cause to belch out (Ps. lix. 7, Prov. xv. 2, i.e. with putrefaction) the oil (see chap. vii. 1) of the apothecary. Precious more than wisdom more than honour (Le. and more than honour also), follies (but observe JTI73D, elaborate follies or false prudence, ch. ii.' 3), a Uttle (dis tributive singular, one out of many such. The LXX. render Hptov SXlyov aotplas birip 861-av aaipoerivns peyaKiiv, ' and a little wisdom is more precious than great glory of folly.' The objection to this rendering of the LXX. is that they displace, quite con trary to their usual custom, 'a little,' which comes at the end of the sentence, a difficulty which D. F. X. palliate by reading peydXns — ' than the glory of great folly.' The Syriac reads, ' so a little folly is more weighty than wisdom and great glory.' Symmachus reads, k&v pucpd, ' even if a little.' On the whole, however, and remembering the mean ing of JTI73D, which is a perverse or false wisdom, the text as it stands makes very good sense : ' A single blow-fly will cor rupt and make ferment the [carefully pre pared] oil of the apothecary ; so more precious than wisdom or honour, even is a little one out of the many perverse follies,' Le. this perverse kind of wisdom will destroy a reputation for intellect and probity, and that also even when the gain proposed is but a small matter, and will cause the sub ject of it to sacrifice prudence and reputa tion for the sake of some whim which he knows is not worth having). (2.) The heart of a wise man is at his right, but the heart of a foolish one is at his left (the heart is really at the left side, but this is the natural heart. Heart is however to be understood not as meaning ver. 1-5.] ECCLESIASTES. V A real good is wisdom above weapons of fight: but a single erring sinner destroys this good very much. /^VNE of a swarm of blow-flies tainting corrupts the confectioner's ^-^ conserve, and esteemed above reason and above reputation too is of false prudence — just a little. The heart of the wise man is at his right hand, but the heart of a foolish one is at his left hand. And also in the way, like the wise fool he is, out of heart he walks, and says to all, What elaborate folly this is ! If the spirit of the ruling one should go forth against thee, thy station do not quit, because a remedy may cure wicked errors which are great.There exists an evil which I have observed in this work-day world, like an error which goes forth from before the face of the . the understanding, but moral sentiments, really is.' Conscience convicts those clever which is its metaphorical signification in wicked plans, and they who devise them this book). know that they are only elaborate mistakes). (3.) And moreover in the way (which word ' way' is so constantly used in an ethical sense — Ps. cxix. 1 — that we cannot overlook it here) Uke that which is the wise fool's (the Masorets notice the article here, and pronounce it superfluous, but it is not so ; for the meaning is, that it is like the perversely wise fool's way generi oally, in this) that as he walks, his heart (the third time ' heart ' has occurred in this passage, raising the word into great em phasis and importance), fails (the Autho rized Version considers this to mean a failure in wisdom, hut it is rather a failure of con fidence, which is the ethical meaning of the term ' heart ') and says (the nearest nomina tive is 37, heart, and so the LXX. under stood, for they render a XoytetTat, k.t.X. ' that which he thinks of ' is folly ; this makes good sense) to aU, perverse foUy it is (emphatic, hence the meaning is, ' he is out of heart altogether,' or 'his heart misgives him ; ' and it says, ' what perverse folly it all (4.) If a spirit of the ruling one (not, as usually rendered, the ruler, which does not exactly convey the idea) goes up against thee (the LXX. show that they so understood it by rendering irvevpa too i£ovo-td£ovros) thy place do not yield (the sense of the passage is, ' If there be too strong a spirit against you, if you are sailing, as it were, in the teeth of the wind, do not yield when you have good grounds for re maining:' this makes excellent sense, is cognate to the accompanying passages, and follows the LXX.) for a healing (KBIO, occ. Prov. xiv. 30 and xv. 4 only, the LXX. read tapa, ' a remedy ') pacifies mistakes (with the usual idea of culpability attaching to this word) great ones (the idea is ' do not yield to mere adverse circumstances when even culpable mistakes admit of a remedy.') (5.) There exists an evil (notice abstract with its shade of meaning, which) I have seen under the sun, like that which is 72 ECCLESIASTES. [chap. X. 6 Folly is set 1in great dignity, and the rich sit in low place. 7 I have seen servants upon horses, and princes walking as servants upon the earth. 8 He that diggeth a pit shall fall into it ; and whoso breaketh an hedge, a serpent shall bite him. 9 Whoso removeth stones shall be hurt therewith ; and he that cleaveth wood shall be endangered thereby. 10 If the iron be blunt, and he do not whet the edge, then must he put to more strength : but wisdom is profitable to direct. 1 Heb. in great heights. erroneous (njJB*, see chap. v. 5 (6), ' an inadvertence'), which goes out (the verb has the contract-relative joined with it ; the exact idea is that it is like an inadvertence, such as might go out on the part of the ruler's command, the great Euler being in the mind of the writer, but the proposition is general) from the face of the caused to have power (a ' providential mistake,' then). (6.) Set (that is, the ruler does this, but, as usual, this is not expressed when the proposi tion is intended to have a general bearing) the perverse fool (generic — ' perverse folly ' then will be » good rendering) in high places many a one, and the rich (but the hiphil form is worthy of remark, ' persons that make rich') in a low place (PSB1 occurs so punctuated at Ps. cxxxvi. 23 only, ren dered ' low estate ') sit. (7.) I have observed servants (slaves, that is, who ought to serve) upon horse back, and princes walking as servants (' ought to do' is no doubt involved in this expression — ' servants ' repeated being em phatic) upon the earth (i.e. afoot). (8.) Dig (not necessarily either a parti ciple or an imperative) a pitfall (fOlJ occurs here only, and is said to be a late word ; it occurs in Arabic and Syriac. That a ' pitfall' is meant is evident from the context), in it (emphatic) he faUs (a sinister intent in digging this pit is not necessarily implied, but the context shows that such is primarily aimed at: this is the more evident when we recollect that "1BH is to ' dig,' and *ISn ' to bring to confusion') ; and break a waU (i.e. an enclosure, see Job xix. 8 for the precise meaning of the root, hence also Numb. xxii. 24), bites him a serpent (as we say, 'gets bitten by a, serpent,' which would naturally lurk in loose stone walls). (9.) Cause to move (hiphal part, of JJDJ, 'bring up' — see Ex. xv. 22) stones, be troubled (see Gen. xlv. 5) with them (emphatic) ; cleaving (poel part., occurs Ps. cxli. 7 ; Isa. lxiii. 1 2 only) wood (pi. ' logs of wood ') be endangered (this is called a future niphal by the Masorets, who so point, but the real meaning of {3D is evidently to ' take care,' so that the reading of the LXX. by Kaibeweiaet, ' he shall be endan gered,' is ad sensum — it is literally ' he shall take care,') with them (emphatic, all these are instances of either unexpected or unin tentional results). (10.) If blunt (ffilp — occ. Jer. xxxi. 29, 30, and Ezek. xviii. 2 — in the sense of ' teeth set on edge :' there the Masorets point as Kal, here as piel) the iron, and he (em phatic, hut there is no nominative expressed to which this can refer) not the faces (usually considered to refer to the edges of the axe-head) sharpen (occ. Ezek. xxi. 21 (26), as pilpel of 77p, which has the meaning of 'lightness,' 'swiftness;' the word occ. as an adjective, Numb. xxi. 5, in the sense of ver. i.o.j ECCLESIASTES. 73 Powerful, viz., the setting of false wisdom in high places, and the rich sit in low estate. I have seen serfs on horseback, and princes walking like serfs afoot. One digs a pit, into that he falls : or breaks a hedge, gets bitten by a serpent. Moves stones, and finds them in his way : chops wood, must be careful with it. If the axe be blunt, then its edge had best be set : and then if one of the strong hits prevail, the skilful hit was it. If bites the snake before the charm is sung, then what is the profit of the skilful tongue ? ' light,' — our soul loatheth this light food) and strong ones wiU prevaU (sing. If ' strong ones ' be the nominative, this is an instance of a distributive plural — one or more of these will; the fut. piel has the meaning ' strengthen,' the Kal ' to prevail,' but we can only consider this as a Masoretic conjecture) and profit causing success (but the LXX. render by ireplo-aeta, 'advantage' — see below ; but "lB*3 occ. only Est. viii. 5, and chap. xi. 6 ; see however [TIB'S, which occ. chap. ii. 21, iv. 4, v. 10 (11), which we have seen occasion to render ' success ; ' hence the meaning, 'the made successful is') wisdom (not generic, Le. a single in stance of it). The general scope is quite clear; it is the superiority of wisdom to brute force, and so all commentators and Vv. understand it; but the exact rendering is very difficult; — all the versions are per plexed and discordant, and the copies of the LXX. have an important textual variation. We will give these at length, beginning with the LXX. as the most ancient. This reads — 'HHtv iKiriay to atiitptov Kal airbs irpbaojirov irdpal-ev xal iuvdpets Svvapt&aet koI irepl) OCJIO \i\-rS: ](JU2 ^ ]^" ]-r-i tl\- 'If the axe be blunt, and it troubles the face and increases the slain ; and the advantage of the diligent is wisdom.' The Vulgate reads — ' Si retusam fuerit ferrum et hoc non ut prius sed hebe- tatum fuerit, multo labore exacueter et post industriam sequeter sapientia ' — ' If the iron should be blunt, and this not as before, but should have lost its edge, it is sharpened with much labour; and after industry will follow wisdom.' Jerome renders the former part in conformity with the Vulgate ; but after ' non ut prius,' which he also has, runs on with — 'sed conturbatum fuerit, virtutibus corroborabitur, et reliquum fortitudinis sapi entia est . . .' — ' but is troubled ; it shall be strengthened by virtues, and the re mainder of strength is wisdom.' It will be seen then that we have reason to suspect a corruption of the text ; and we think that the suspicious ' non ut prius ' of the Vulgate and- Jerome shows what this corruption was. We notice also that neither the LXX. nor the Syriac take any notice of the negative. Guided by the clue thus given, we will venture on the following conjectural emen dation of the text. We imagine that it was originally written thus, D'OSn? NIHl 7p7p, the H being written full — like VprinB* in chap. vi. 10, comp. also chap. viii. 1, Neh. ix. 19 — and having the meaning, 'to the faces' or 'edges.' Such an inser tion of H being unusual, would cause sus picion to rest on the passage, and the transi tion to D'OS X7 would he easy. This, however, was but one out of many possible conjectures, and the Vulgate has preserved 74 ECCLESIASTES. [cA AP. X. 11 Surely the serpent will bite without enchantment; and Ja babbler is no better. 12 The words of a wise man's mouth are 2gracious; but the lips of a fool will swallow up himself. 1 3 The beginning of the words of his mouth is foolishness : and the end of his 3talk is mischievous madness. 14 A fool also 4is full of words : a man cannot tell what shall be ; and what shall be after him, who can tell him 1 1 5 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. 1 Heb. the master of the tongue. s Heb. his mouth. 2 Heb. grace. * Heb. multiplieth words. another, namely, that the reading was '•JSP, ' as before,' and, as was common with the ancient versions, inserts both the reading and its variant into the text. This con jectural change in the text will make all quite clear ; the passage will then read thus — ' If the iron be blunt, and so it is as to its edges whetted, and so too blows pre vail, and so too an advantage is the success [due to an instance] of wisdom,' i.e. in this case a skilful hit. That is, if the axe be blunt, grinding, force, and skill together, will produce the required reBult. No doubt this can only be put forth as mere conjecture, but, in the absence of any satisfactory interpre tation, may be admitted ; for, in fact, arbit rary senses given to words, and the inser tions of explanatory glosses not immediately deducible from the original, do amount to alterations of the text. None of the other ancient Greek versions have been preserved in this place, except a reading of Symmachus, which is very curious, showing still more forcibly how early the difficulty must have arisen, since it is at best a reading ad sensum only, icpoixet Si 6 yopyevadpevos els ab irovrtaovatv ; comp. Matt. xiv. 30, xviii. 6. Here too we have a singular verb with a plural noun — ' any one of a fool's words may be his destruction.' Notice also the implied difference — ' a fool talks with his lips, a wise man reasons). (13.) The beginning of words (or reason ings) of his mouth, elaborate follies OlvSD in its usual Bense ; and the whole being without the article gives the mean ing — ' Each beginning of the reasonings of his mouth is one out of a number of elabo rate follies ; his reasonings are themselves elaborate mistakes'), and an end (JTHnK is used to signify the last end, Numb, xxiii. ver. 11-15.] ECCLESIASTES. 75 Each word of a wise man's mouth is grace, but the lips of a fool will swallow him apaca The beginnings of his reasonings are each a wise error, and the result of what he says are disappointed expectations, every one of which is mischievous. And the wise fool multiplies his reasons, though no man under stands the present, and the future results no one can declare. A toil of fools will weary them each one, who has altogether lost his way. 10 ; see chap. vii. 8) of his mouth (re peated, ' that same mouth ') disappointed expectations ()Tl77in, in its usual sense in this book) mischievous (sing., each one of which is so). (14.) And the elaborate fool multiplies words, not knowing (i.e. when there is no knowing by) the man (humanity generally) what it is which wiU be (but the Alex andrine and Vatican read apparently !TnB', ycvbpevov, which A2. E. X. alter to yevnob- pevov, ' which shall be.' The Syriac sup ports the LXX., but Symmachus reads rb. irpoyevbpjsva dXX' oiii rb. iabpeva — ' the things which were before, but not those which come after' — which the Vulgate fol lows. Jerome, however, follows the LXX. against the Vulgate ; nevertheless we should not be inclined to alter the text, but would rather regard the reading of the LXX. as ad sensum — the object being to give the difference between the contracted and full relative and the subjunctive meaning at taching to this form. Thus iTtPB* is that which is or exists, the to iv — ' he does not know then the real state of things ' — is the meaning ; for with this agrees what fol lows), and which (full relative) is (or will be) from after him (but there is no reason why THnND should not be considered as a participial noun, as the LXX. make it, and then we must render the ' future ' in the sense of what occurs in the future) who teUs to him (emphatic). The meaning of the passage is — ' That the elaborate fool multiplies reasonings, which are sure to. have an evil tendency, as they are intended to promote his elaborate folly, although man generally neither understands the meaning of the present, nor can divine the future.' The difficulty of the sentence arises from the play between iTTWriD and VnriXD. (15.) The toU (Le. ' anxious care,' which is the meaning of this word) of the foolish ones wearies him (another distributive plural; the result of these various fools' labour is weariness to each of them. It is also to be noticed that the verb is feminine, and yet 7DJJ is usually masculine. Several nouns are, Stuart observes, masculine or feminine ad libitum scriptoris. There is however, we suspect, a perceptible difference in the meaning in these cases. The stricter agreement denotes closer union between the verb and its nominative ; and if this be so, the idea of the passage may be rendered by ' the toil of the fools is self-weariness '), which (full relative, equivalent therefore to ' because ' he does) not know (or is instructed) to (in order to) go towards (7K, LXX. els) a city (not the city, as is usually rendered.) The obvious meaning would surely be, that the fool had lost his way, and hence as he is going wrong he has simply his trouble for his pains. 76 ECCLESIASTES. [chap. XI. 16 1T Woe to thee, 0 land, when thy king is a child, and thy princes eat in the morning ! 17 Blessed art thou, 0 land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunken ness! 18 IT By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 19 IT A feast is made for laughter, and wine 1maketh merry: but money answereth all things. 20 1T Curse not the king, no not in thy 2thought; and curse not the rich in thy bed-chamber : for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. CHAPTER XI. CAST thy bread 3upon the waters: for thou shalt find it after many days. 2 Give a portion to seven, and also to eight ; for thou knowest not what evil shall be upon the earth. 1 Heb. maketh glad the life. 2 Or, conscience. * Heb. upon the face of the waters. (16.) Woe to thee, land, whose king is a lad, and thy princes in the morning eat (i.e. ' feast,' the morning being the proper time for work, and not for feasting. Comp. Isa. v. 11). (17.) Blessings on thee, land, whose king is a son of nobles (i\ev6ipov, LXX.), and thy princes in season eat, and not in drunkenness (but the LXX. render Kal oix alaxovB'tio-ovTai — ' and shall not be ashamed ' — reading the TlB,3 as though the 3 were radical, and deriving the word from B*13, ' to be ashamed.' Thus is probably preserved an intentional equivoke.) (18.) By idlenesses (Prov. xix. 15 only ; but 7VJ>, ' the sluggard,' occurs continually in Proverbs, and once as a v., Jud. xviii. 9. The word is pointed as a dual, but the meaning ' idlenesses ' suits the context) decayeth 03E, occ. Kal, Ps. cvi. 43, niphal here, and hiphil Job xxiv. 24, all) the beam (ITlpsn here only, but the word differs only in pointing from rnpOH — the hap, and the equivoke could hardly be un intentional), and in lowness of hands drops (occ. Job xvi. 20, Ps. cxix. 28 ; but notice the readings of the LXX., which are peculiar) the house. (19.) To laughter are makings (which the LXX. renders by iroiovaiv, ' they make ') bread and wine rejoices (the Masorets consider this a piel and transitive) Uves, and the silver (with the article, and there fore generic — money) answereth with re spect to aU things (both senses of FUJP are given in the versions of the LXX. iiraKoiacTat, Alexandrine, '-.humbly obeys,' and Tairetvtiaet, Vatican, 'will humble.' The Alexandrine also reads abv t& irdvra. The Syriac reads also double, as do some copies of the T.vv _. .*-iVri<.p l^mno ^ <°tfll l^SQO_' and money ver.1-2.] ECCLESIASTES. 77 Ah! woe to thee, 0 country, whose king is a child, and thy princes eat in the morning. Blessed art thou, 0 country, whose king is the son of nobles, and thy princes eat in due season, for strength and not for drunkenness. When they are idle, there is a slender support, and when both hands hang down, the roof-tree will weep. For pleasure they make bread, and wine rejoices life, but silver subserves with respect to everything. Also, even in thy conscience a king do not revile, and in secret places of the bed-chamber neither do thou revile the rich : for a bird of the heavens will carry out the rumour, and the swift one on wings shall tell the matter. CAST thy bread on the face of the waters : for in the multitude of the days — thou wilt find it. Give a share all round, and to some one else beside, for thou dost not know what sort of mischief shall be in the earth. oppresses and leads them astray in all.' cause to convey the voice (with fix and The Alexandrine reading, however, makes the article, with ' respect to that voice ' quite consistent sense, and squares entirely is the meaning — the rumour will get abroad with the rest of the passage. Bread is pre- in a mysterious way) and a lord of the pared for pleasure rather than support, wine winged ones (the Masorets wish to omit the rejoices hearts already merry— its real use is article in QiS^n) shaU teU the matter to cheer those who are faint with toil or (the LXX. note the emphasis given by PI sorrow ; and silver, which one can neither ana the articles by adding the pronoun aov, eat nor drink, is preferred to bread and wine wh;ch is simply a rendering ad sensum— and everything else) . ' Treason, like murder, will out '). (20.) Also in thy understanding (occ. XL (*•) Cast thy toead u»°n the face Dan. i. 4, 17 ; 2 Chron. i. 10, 11,12 only, of tne waters> for in tne multitude of the and alwavs with this meaning: all the days thou Shalt find it. (This passage is ancient Vv. follow the idea contained in USQally taken as an exhortation to liberality. the LXX.'s avvdivats, which would seem Hf Sstenterg however understands it to to give the notion that this curse was a ""' to /h,Ps ™d their carg0 of grain' reasonable, not a hasty one) a king (not Zok!er refere *° *T0V- *»• 24 for a similar the king, any king) do not curse; and in ^°ef^t*° d_ L" kf™}J ' ithevidea is the Innermost of thy bed-chambers do clearly that of an unexpected return). not either curse the rich person (the idea (2.) Give a portion to seven, and also of cursing or reviling is of course here pro- to eight (see Job v. 19, Micah v. 4 (5), for minent), for a bird of the heavens shall similar idioms ; it is equivalent to our 78 ECCLESIASTES. [chap. xi. 3 If the clouds be full of rain, they empty themselves upon the earth : and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. 4 He that observeth the wind shall not sow; and he that re gardeth the clouds shall not reap. 5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child : even so thou knowest not the works of God who maketh all. 6 In the morning sow thy seed, and in the evening withhold not thine hand : for thou knowest not whether xshall prosper, either this or that, or whether they both shall be alike good. 7 1 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun : 8 But if a man live many years, and rejoice in them all ; yet let him remember the days of darkness ; for they shall be many. All that cometh is vanity. 1 Heb. shall be right. 'everybody, and some one else'), for not it, and so also the Syriac and Vulgate. The dost thou know what shaU be mischief whole sentence is ironical, when the tree has upon the earth. really fallen, then we know which way it fell. The Masoretic accentuation of this passage (3.) If they are fuU the clouds (3J/ is peculiar — we should naturally have ex- is the thick vapour that appears and dis- pected them to have divided the verse into appears) rain (DB>3 is the storm rain which two clauses, at lp^T1, ' they empty,' instead does mischief or good according to cir- of which the greatest pause occurs at ' north' cumstances, see chap. xii. 2) they cause jtojja, t,ut th;s method of reading renders to empty (clouds do not always prognosti- * V , .. ., t. 1 j * _ tne irony of the passage ; the verse will then cate ram ; and even if they should, a storm , r f & ' . -, • i_- 1 .1. i.r. j\ j,,,. stand thus: — If the clouds are full ot ram may do mischief rather than good) ; and if is , ., - ,,. . .... ..„. ,„ .,, s_ they will empty themselves upon the earth, falUng a tree in the south, or if either in / „, \J , ... ..* „ ., ' -L^n-jyi- t. Li- v»i._, and so if the tree should incline to the south, the north (»f is hence emphatic) the place ... ,,,.,. . ,, ., „ , , ,, , , /j 1 »¦_ \ 4.T,„ orif it should incline to the north —the place where may fall (contracted relative) the , -..,„. , .^ „ .„ , , „„ r -l\. A, f 1 r -j. • a. where it falls is where it really will be. The tree (now with the article, for it is the . ,. , .. , f , . , , ... vx , c , \ *^„_„ .* .^„ accentuation is rhetorical rather than logical, falling tree spoken of above) there it will -,,,.,, . ,_ , .... . ,,, ir u«ir. x 1.1 j ..I. and the Masorets have shown great taste in be (the unusual form N11T has troubled the .... . & commentators much : Moses Stuart pro- ^ °'" nounces the K to be otiose, which is not ex- (4.) Regarding wind I not does one sow plaining the form at all. But may not the (impersonal), and looking into clouds following be a sufficient explanation ?— K1H neither is one reaping (we must attend to in this book is used in the sense of the the precise form of the words in this sentence existence of an object : might not Koheleth ;n order to gather the true nature of the sar- coin a verb by adding the » of the present caBm hidden in it; the LXX. have clearly tense, with the idea, 'makes itself be'?— marked these forms in their rendering). comp. also Josh. x. 24, Isa. xxiii. 12, where this otiose N occurs ; the rendering of the (5.) As thou art not one who knows LXX. by torca shows how they understood what is the way of the spirit, like the ver. 3-8.] ECCLESIASTES. 79 If the clouds are full of rain, they empty themselves upon the earth ; and if falls the tree by the south [wind] or by the north — the place where the tree falls is just where it will be. Looking at the wind one does not sow, and gazing into the clouds one does not reap. Just as thou art not one who knows the way of the spirit, how the bones are in the womb of the pregnant : just so thou knowest nothing with respect to the working of the Almighty, who is working out the whole. In the morning sow the seed thou oughtest, and to the evening do not withhold thy hand, for thou canst not tell if it shall succeed, whether this or another, or if all of it shall be alike good. Yes, sweet is the light, and a good to the eyes the sight of the sun ; yet if man lives to the very longest limit of his days, in all of them he may rejoice, and remember with respect to the days of darkness that they shall be many too: all that is coming is evanescent. bones in the womb of the pregnant, just so, thou dost not know, with respect to the working of the Deity, Who is He that (full relative) performs with regard to the whole. (The LXX. render the first part iv ots oik lortv yiviiaKUv, 'among whom none knows,' taking no notice of the pronoun thou. Did they read the 3 at the end of "\PI& as beginning the following word? That the sentence is equivocal, and that this equivoke helps the general drift of the pas sage is not to he doubted.) The subject now returns to the previous train of argument, which directs man to do his duty in submis sion to the inscrutable wayB of Providence. (6.) In the morning sow thy seed (with 1"IK, ' sow that seed which you ought to sow,') and to the evening (note the change of preposition, it renders this passage a better introduction to what is to follow : there is a reference to the evening of life) do not withhold thy hand (comp. chap. vii. 18, where flS< is used with this verb, and observe the difference in meaning), for it is not thou who knowest (a repetition of this clause from the preceding verse) whether (but comp. 1 Kings xxii. 24, and 1 Sam. ix. 18, showing that the meaning with Hf is ' what way' or 'how,') succeeds (see chap. x. 10 and refs.) the this or this, or if both of them as one (itrl to airb ' to the same,' LXX.) good (pi. ; sowing is no doubt taken generically as a type of human labour, per formed in expectation of a future harvest, and the Preacher directs us to do our appointed work in patience, and from morn ing till evening, i.e. the whole day through, sure of a good result. The morning or the evening sowing will, one or other, perhaps both, succeed ; the transition to what follows is quite natural). (7.) And sweet (but the participial form ' sweetened ' is not to be altogether over looked ; thus, ' is sweetened ') the Ught, and a good to the eyes to behold (i.e. to have sight of) the sun, (for life is a blessing, and this is a reply to the equivocal ' I said in my heart ' of chap. iii. 18 and iv. 3. (8.) For if the years are many (that is, if his years are as long as they can be) the man (humanity generally) in aU of them rejoices (but as the noun stands before the verb, it is emphatic, and in this case, as the verb is preceded by D?33, is potential — ' may rejoice '), and remembers with re- 80 ECCLESIASTES. [chap. xii. 9 IT Rejoice, 0 young man, in thy youth ; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes : but know thou, that for all these things God will bring thee into judgment. 10 Therefore remove 1 sorrow from thy heart, and put away evil from thy flesh : for childhood and youth are vanity. CHAPTER XII. KEMEMBER now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them ; 2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain : 3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders 2 cease because they are few, and those that look out of the windows be darkened, 1 Or, anger. -2 Or, fail because they grind little. gard to days of darkness (that is, forget- Deity into judgment. (The LXX. have fulness, the days when he is forgotten, and here the gloss ttpapos — ' in the ways of thine also of sorrow or sadness, for both mean- heart blameless ; ' but the Syriac Hexaplar ings are combined) for the many (repeating notes this gloss with an asterisk, so that it the above, with the sense, then, ' for very is clearly not entitled to any weight ; it was many also,') wiU they be, aU which may no doubt a subsequent addition to the text, come (' every coming event' that is, as the because the meaning was not seen, as in- contracted relative shows) is vanity (evan- deed it cannot be, without a reference to the escent). double meanings of the Hebrew words. (9.) Rejoice, young man (but "in3 has (100 And Put away disappointment the sense of 'choice,' and this is to be re- (DJOi chap. i. 18, refs.) from thy Heart, membered here) in thy youth (but TV&> ^JJT "™J T &0m, ?/ T^'** ' v cause the producings and the dawnings occurs here only; see however Ps. ex. 3, (nnr,p 000Tlrs here only. for the mean. which the Masorets point 'in'17* ; this ing of the root see Job vii. 21, Ps. lxxviii. word is the .abstract of the word lt«, 34, Prov. xiji. 24. So the meaning of the which means 'to beget;' hence the exact ™i Here " sf* "eekmg.,1 wta»» d» i -LA.A. render ad sensum by ij dvota, ' the meaning of nil?11 would be 'productions'), . , ,,,„.. W k, and cause good to thee let thy heart lgnoranc^ '; and the S*nac ^ ^° in days of thy choosings (for riVTirn |Aij_. ]jo |Zo_i_i^} 'because childhood also occurs only here and chap. xii. 1, and not to know') is vanity (singular; and youth therefore is so designated, ' each one is so,' as a plural precedes). That because it is a time of choice), and walk the passage is ironical we cannot doubt, in ways of thy heart, and seeings of but it is good advice, even the very best, as thine eyes ; and know how, upon aU it stands. Youth is the time of choice, the these, thou art caused to come of the time of productions, or, if one will — and the ver. 1-3.] ECCLESIASTES. 8 1- Rejoice, 0 choice young man, in the days of thy youth, and let thy heart do thee good in the choice days of thy youth, and walk in ways of thy heart and sights of thine eyes, and know how, on account of all these things thou shalt be summoned of the Almighty to judgment. Put away disappointment from thine heart, and purge away mischief from thy flesh, for childhood and early expectations are evanescent. But remember thy Creator in the days of thy choice youth, while these evil days come not, and these years approach, of which thou shalt say there is nothing for me in them of happy providence ; before, too, is darkened the sun, and the light, and the moon, and the stars ; and the storm-cloud returns after the tempest. In a day when sore moved are the keepers of the house, and the mighty mortals sadly perplex themselves, and the grinding maids are idle because there is little to grind, and the ladies look into gloom through the windows ; and closed are the doors in the street in the failing sound of the mill, and one starts at the note of a sparrow, and hushed are all the daughters of song. Moreover, the expression will preserve an equivoke similar to that in the text — conception; but this time is evanescent. We choose our path in life when young, but then we cannot go back. He who changes his calling once rarely succeeds in it, and never if he chooses twice. (2.) Until not darkened (i.e. before this happens) is the sun, and the Ught (referring back to chap. xi. 7), and the moon, and the stars, and return the clouds (storm-clouds) after the rain (the tempestuous rain, i.e. storm succeeds storm). XII. (1.) And remember with respect to thy Creators (but &013 is ' creating ' — see Isa. xl. 28, xii. 5, xlv. 7, 18, where the participle poel occurs ; hence, according to the strict meaning, it ought to be thy creat- ings) in days of thy choosings (with the same meaning as before ; the sentence is doubtless intentionally equivocal) untU not come days of the evU (' the evil days ' is quite correct, but then we must remember the emphasis falls on ' evil,' not ' days '), and are caused to draw near years (not 1 the years,' which spoils the pathos of the passage — years are opposed to days above) which thou sayest there is nothing to me (emphatic) in them of delight (but not without a shade of the technical meaning, ' providence ' — as man grows older he ex pects no delight ; no great good fortune can come to him). (3.) In a day (not the day, which again spoils the pathos. Koheleth is now going to give specimens of evil days) when disturbed are, (occ. only Est. iii. 9, and Hab. ii. 7, pilpel. This word, 1JW, has been said to be » late one, but illVf occ. Deut. xxviii. 5 ; the idea is ' com motion,' when they are or may be in com motion) the keepers of the house, and perplex themselves (see chap. i. 15, vii. 13), the men ( WK, ' weak men ') of the strength (it is quite consistent with the character of the writer to join such terms as these together, with an oblique sarcasm hidden beneath them), and cease (here only, a so-called late word) the grinding maids, because they are diminished, and are dark the gazers (fem.) in the windows ((1.) the keepers are the slaves; (2.) the strong men the masters; (3.) the grinding F 82 ECCLESIASTES. [chap. xii. 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 musick shall be brought low ; 5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grass hopper shall be a burden, and desire shall fail : because man goeth to his long home, and the mourners go about the streets : maids the women servants ; (4.) the gazers are the ladies — comp. Judg. v. 28 ; thus is comprised the whole family.) (4.) And shut are the doors in the street, in the failing voice of the grinding, (or ' grinding maid '), and rises up (as there is no nom. we must take it as impersonal, ' one rises up ') to a voice of the sparrow, and brought low (see Isa. ii. 9, and also xxix. 4, where the word is used of a muttering voice) aU daughters of the song. (5.) Moreover (this marks a transition in the catalogue of ills, the former were external evils — these come from within) also from the height they fear ; and ter rors in the way; and the almond is despised; and burdens itself the grass hopper ; and scattered the desire. (This passage has exercised translators and com mentators from the earliest times. The LXX. read — Kalye dirb iij/ovs i\j/ovrat, Kal Odpfiot iv Tij bi$, Kal AvBtfaet rb dpiyiaXov, Kal wavxovBi) i) axpls, Kal Stao-Ke8ao-0fj ij Kairirdpts — ' and they shall look from the height, and fears shall be in the way, and the almond-tree shall blossom, and the locust shall increase, and the caper berry shall be scattered.' Here B. read els rb itpos, ' into the height.' Aquila, rpbpip Tpoptfaovatv, 'they shall tremble a trem bling ; ' and Kal Kapireiaet i] Kairirdpts, ' the caper-berry shall fructify.' Now Sym- machus, quoted by Jerome, read — ' Super hsec etiam de eccelso videhunt, et error erit in via, et obdormiet vigilans, et dis- solvetur spiritus fortitude' The last words are, however, preserved in Greek — xal bta- Xuflj) ¦$ iirlirovos. ' On these they look from the height, and error will be in. the way, and the watchful will fall asleep, and the courage of the spirit will be dissolved.' The Syriac reads — ]Lqo5 ^Lo i2)}o \ij_2iio Ijctu _aiq\\ ^3J.o -_2LO JpCiZZo ]^QO )n ¦ rn i c> }vr* ]ln 1 i a ^-iX^nZo— ' ana also from the height they fear, and shall be terrified in the way, and the watch shall rush upon him, and the almond flourish, and the grass hopper be increased, and the caper shall. burst, and desire shall cease.' We think that, with these different versions before us, all of which have preserved portions of the original, we shall be able to conjecture the meaning of the text. It is just possible that originally the text read ITQJID, and which might have been altered by displac ing the 'i, and putting it on to the beginning of the next word ; for otherwise it is hard to suppose that the LXX. would go out of their way to alter a reading the meaning of which, as it stands, is so obvious. B. seems to have preserved this original reading. The difference to the sense, however, is not great, as this looking upwards is evidently the effect of fear, as is shown by the next clause. This begins with the word DTinrim — a reduplicated and therefore emphasized form of Jinn, to ' be dismayed,' or ' distracted,' as in the sense of ' broken in pieces ; ' hence the rendering of Aquila : ' These intense tremblings in the way ' — which word ' way ' surely we may interpret in the ethical sense so common in this book of ' way of life ' — are the natural result of 'looking with fearfulness into the height.' Comp. chap. iii. 21. The next clause is still more obscure. The word )*W has, in all other placeB, ver. 4, 5.] ECCLESIASTES. 83 height is dreaded, and great fears are in the way, and the almond tree [the harbinger of spring] is despised, and the little grasshopper [of summer] is as a burden, and desire itself has fled, for man has departed to his long home, and mourners go round the market : or ever the silver line runs out, or the golden oil bowl is removed, or the pitcher is shattered at the fountain, or wheel runs down at the well, or the dust returns to the earth where it was, or the spirit the meaning ' to be despised,' or, in pie), to 'provoke.' The hiphil occ. here only, and is rendered, contrary to all analogy, ' flourish.' This is virtually to alter the text ; and though the LXX. support this rendering, it is clear, from its various read ings, that the Greek text has also been tampered with. The original meaning has apparently been preserved by Symmachus, and by the alternative rendering of the Sy riac. Then as to ' the almond tree,' IpBTl : the word occ. Gen. xliii. 11, Numb. xvii. 8 (23), Jer. i. 11, all. This last passage gives probably the clue. The almond is the first tree to blossom in the coming spring, and is its harbinger; it is, as it were, in a hurry to welcome it ; but this harbinger of spring is despised. As to the interpretation that the almond blossom is an allegorical description of the white hairs of an old man, it may be answered that the almond blossom is pink, not white. The next clause — ' The grasshopper shall be a burden ' — may be explained by notic ing that the word 3Jn occ. Numb. xiii. 33, Isa. xl. 22, as the type of something small or insignificant. The only other two places, viz. Lev. xi. 22, 2 Chron. vii. 13, where the word occurs, show that this creature was edible, but might become a plague. P3riD'1, the hithpael of 73D, occurs here only ; ' bur dens itself is the exact meaning. The English Version no doubt gives here the true sense. The next clause — ' Desire shall fail ' — may be explained in the same way. The word IBfl, the hiphil of TIB, has always the meaning to ' break,' ' disannul ' — see Numb. xxx. 13, Job xv. 4, and hophal, Zech. xi. 11. Evidently Symmachus, with the reading Sta\v8ij ij iirtirovos, has pre served the true meaning; for by iirtirovos he has rendered the word WOK, which occ. here only. Now we have no right to seek a strange signification for this word when fair sense can be made according to the ordinary derivations. ]V2H occ. fre quently in the sense of ' a poor person ' — the root being H3K, ' to wish,' or ' desire.' Jerome translates, as we see — ' Et dissolve- tur spiritus fortitudinis ' — ' the spirit or breath of the brave is dissolved,' which is ad sensum; so that we may take fUV3N as simply an abstract of {P2K, with the meaning of ' wishfulness,' or ' longing.' Thus the reading of the LXX. is explained : Capers are provocatives of desire or appe tite, and hence their Hebrew name. The iirtirovos of Symmachus occurs only once again, at Isa. liii. 3, where it represents the Hebrew 1TI3X3D, ' griefs ' (see Field's most instructive note, Hexaplar in loc). Thus we venture to offer the following as a pro bable explanation of this passage : — ' Be sides, they look with dread on high, and great dismay is in the way, and the almond tree (as a symbol of anticipation) is despised, and the grasshopper (as a symbol of what is small and light) is burdensome, and the caper-berries (as the symbol of desires or longings) are scattered.' In the last clause the metaphorical out-tops the literal mean ing, as the A. V. renders, rightly abandon ing the LXX. at this point.) For (or 'so') advances ("pil, recalling chap, i.) the man (in the ordinary technical meaning of human ity) to (' towards,' LXX. els, in its primary sense of motion to a place) a house of his age (IO7J?, having its ordinary sense of ' the age,' or al&v, as the LXX. render. The A.V.'s 'long home' is a beautiful para phrase : his ' brief home' is his house; his 84 ECCLESIASTES. [chap. xii. 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7 Then shall the dust return to the earth as it was : and the spirit shall return unto God who gave it. 8 1T Vanity of vanities, saith the Preacher ; all is vanity. 9 And x 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 2 acceptable words: and that which was written was upright, even words of truth. 1 Or, the more wise the Preacher was. * Heb. words of delight. 'long home' his tomb), and go round in the street (which the LXX. render iv dyopq., 'in the market') the mourners (those who mourn for the dead). (6.) UntU not (marking another break in the comparison) is loosed (according to the Kri, but this is only a conjecture of the Masorets ; if correct, the niphal occurs here only, but the chetib, pITV, means ' to be far from ; ' and thus the LXX. render by dvarpairrj, ' turned back,' and this appears to he correct) a cord of the sUver (the Hebrew idiom for our ' the silver cord.' If we understand' this to mean the silver cord from which the lamp is suspended, we shall perceive the allusion), and is broken (j*"!!"!, so far as the unpointed text is con cerned, might be fem. third fut. Kal of JTI, ' to run ' — see Gen. xxix. 12. The LXX. render by awSXt^ij, which occ. Sir. xxxi. 14 only ; but it also may be from fV"l — see Judg. ix. 53. B. reads avvrpt^y ; but this is an error, the origin of which is the similarity of the two words and the occurrence of them both in the same sen tence), a bowl (TO, used by Zechariah to denote the reservoir which contained the oil for the golden candlestick of the temple, Zech. iv. 2, 3. The LXX. render dvBiptov, which also occ. Exod. xxxviii. 16, ' for the round ornaments;' comp. also Jos. xv. 19, Judg. i. 15, where the word evidently sig nifies a reservoir for irrigation ; Twi, also occ. 1 Kings vii. 41, etc. If the 'golden bowl of the lamp ' be taken as the most probable meaning, it will admirably suit the context), of the gold (the idea then is apparently that of a golden lamp bowl sus pended by a silver cord ; the lamp would be let down daily at least; the golden bowl would then run down and be taken away to be replenished) ; and is shivered (see Lev. vi. 28 (21)) a pitcher upon (or over) the spring (occ. Isa. xxxv. 7, xlix. 10, and is evidently a spring gush ing out of the ground, as opposed to 113, which is a sunken well or cistern), and is run (but the word is niphal, and the LXX. render avvrpoxda-Q, 'run down to') the wheel (with the article, because the special wheel is meant which stands over the cistern) towards (?K, the preposition is different) the weU ; and returns the dust upon the earth as it was, and the spirit is returning (both futures, but one written foil, the other contracted ; there is perhaps a slight distinction — one also follows, the other goes before, its verb) to (7tf ; LXX. vphs) the Deity who (but full relative, as compared with the contracted form above) gave it (fem., to agree with nil ; but, as we have so often seen, this close agreement gives a peculiar meaning; it is especially the divine gift) . (8.) Vanity of vanities, said the Preacher (with the article, the Preacher as such, generic), the whole is vanity. We must notice, in interpreting these last verses that the acts described are all such as take time, indeed but a short time, to accomplish, and occur frequently. The string of the lamp will be loosed almost ver. 6-10.] ECCLESIASTES. 85 is returning to the Almighty, its giver ; so — evanescence of evanes cence, says the Preacher, the whole is evanescent. Section V. — Epilogue. But there is something yet to come : for the Preacher was wise ; he yet taught knowledge with respect to men generally ; and, pon dering, he tracked out the solution of [these] enigmas to the utmost. The Preacher, indeed, sought to discover the reasons for a providence, but what he has written is the real matter of truth. These reasons of the wise are like goads, but they are like stakes as well, deeply daily, and the lamp taken away ; and surely no more poetical or impressive metaphor of death can be discovered than a lamp with oil- bowl gone. Next we have the shattered pitcher — an accident which may happen at any time; and then the bucket running down into the well, which is a compara tively frequent occurrence, and may well bring vividly before our minds the dis appearance of one who was just before familiarly among us. That the bucket might be drawn up again full of living water is necessarily not mentioned, but is one of those hidden sarcastic promises in which the book delights. The last two olauses are joined together by the simple ' and ; ' hut there is clearly at this point a transition from simile to metaphor, which the A. V. notices. If indeed one likes to take it so, the simile is true enough of dust and wind, but the last clause discloses a deeper meaning. After all, the promises of a resurrection are but scarcely hidden behind the apparent hopelessness of the conclusion arrived at. The interpretation which makes the whole of this passage a metaphorical description of old age, comes from no more authoritative source than Hagadic interpretation, as em bodied in the Chaldee Targum. There is no proof that any allegory was intended, and the literal meaning is not only to the pur pose, but exceedingly touching and beauti ful. The arrangement of clauses, also, is highly artificial, which may be seen by counting them as marked off by the recur ring forms ' or ever,' ' also,' and the like. (9.) And for the rest (for now is to be added something over and above, to form a supplement to what went before; comp. 1 Kings xiv. 19 both for the Hebrew and Greek. As the word 10*1 stands first, it is the subject : whether we point it as noun or participle will not make much difference to the sense, but the Masoretic pointing is best ; they also, with great taste, put a large distinctive accent on the word. The mean ing is, ' there is something yet to be added ;') that he was (the contract-relative with sub. verb) even a Koheleth (i.e. a preacher or gatherer) who was wise, yet (the LXX. render koI irt, ' nevertheless,' but their ren dering is very remarkable and we will discuss it at length presently) taught knowledge (and in the sense so common in this book, of the knowledge how to act under a given set of circumstances) with respect to the people (not as usually understood that he taught the people knowledge, but taught knowledge with regard to the people, the collected body of humanity ; comp. chap. iv. 16) and he gave heed, and he sought out (Deut. xiii. 4 ; Ps. cxxxix. 1) an order (chap. i. 15, viii. 18 ; this is the third time of occurrence of this root, which is peculiar to this book. The Masorets point as piel pret., it might however be a noun, as the LXX. render it, and we shall see reason presently for adopting this interpretation) of parables the many. (10.) Sought Koheleth to find words of providence ("131 and fBri, both in their 86 ECCLESIASTES. [chap. XII. 1 1 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. 12 And further, by these, my son, be admonished: of making many books there is no end; and much a study is a weariness of the flesh. 1 Or, reading. usual technical senses) and written (full participial form) uprightness, words of truth. (The passage is very obscure ; the LXX. render Kal ireptaabv in iyivero 6 iKKknataar^s aotpbs \koX\ in i3tia£ev yvuiatv ativ Tbv &v8pairov Kal ofts ij-txvtdaerat Kbaptov irapafioX&v. TtoWa, k.t.X. ' and for the rest, because the Preacher was wise, and because he taught knowledge with respect to the man, and his ear will trace out the orderly arrangement of parables.' Now, some curious features in this rendering deserve notice — the word Kbapuov occ. 1 Tim. ii. 9, and iii. 2 ; it is used as a neuter, 'orderliness.' Again, DJffl FIN is rendered aiv rbv dvBpurrcov. B. omits and A2 includes in brackets the Kal, so marked, in the text ; A2 reads In ; P.X. omit abv; P. reads (for dv8p.) \abv; E. ifrxvlaae ; and D. Kbapov. Thus it ap pears probable that the LXX. read "IplT'i and as this future follows the past, we have the sense of the imperfect : they also trans lated abv rbv dvBpuirov, because they con sidered DJjn as used generioally — see chap. iv. 16, and in the same sense. If, however, the Hebrew text were altered, which would be done simply by lengthening the jud i into vau 1, the rendering of the LXX. would be come unintelligible, and hence the variations, especially that of E. Then |TK, which is really nom. to Ip/T1, and emphatic as stand ing before it, came to be regarded as a verb and pointed piel, the only instance of such pointing that occurs, and then accenting "Ipni with zakeph, the Masorets made these two words a parenthesis, and pointed )j?fl as a piel pret., instead of a noun as do the LXX. ; they then make POIil sing, agree with the pi. DvB*D, which would, according to the usage of this book, be distributive. On the whole, however, it seems very probable that the LXX. have preserved the right reading, or at least the meaning of the pas sage ; this meaning is, ' and for the rest, because Koheleth was a wise man, still he taught knowledge with respect to the people, and his ear [i.e. judgment, for the word con tains the idea of weighing as in a balance] was seeking out an orderly meaning [or solution] of parables ;' by parableB he means doubtless the mysterious facts cited. The next verse takes this thought up thus : 'Very much sought Koheleth in order to find words of providence — and written correctly words of truth.' If the reading were really 317131, and not, as we may conjecture, 31113''; we should then read 'he was writing,' which it must be confessed makes excellent sense. The LXX. render here [jcai] yeypappAvov eiBirnTos \6yovs d\n8eias, in the accusative, governed by itr\rl\acv, and the meaning is therefore, ' sought ... a thing written of right [even] words of truth.' This agrees altogether with the context, and also is cog nate with what follows). (11.) The words of (but as ''131 is re peated, we have 'those words of) wise men as goads (niJ3113 D^fl ''131 ; the play is manifest between 131 and 311, but 1113311 occurs here only, note also its two accents, and the noun in a concrete form at 1 Sam. xiii. 21) and as nails (the particle of comparison being repeated, gives the idea ' but as nails as well,' but miDB'D, spelt with the letter sin, occurs here only; only one instance of a piel part, of the very common verb 1DB* occurs, viz. Jon. ii. 8 (9), but the noun 1DB"D is also quite common; see 1 Chron. ix. 23, where nilDBw occurs in the sense of ' by wards ') planted masters of assembUes (nSDK, occ. as a fem. noun Isaiah xxiv. 22 ; LXX. avvayayty. This word has a curious history, which will further ver. u, 12.] ECCLESIASTES. 87 fixed, dominating over the herd, appointed so by a shepherd, who is the only one. But as to anything else from these, my son, be warned : making of many treatises would lead to no result, and much study would but weary the body. The end of the matter, even all that hath been heard, is illustrate its meaning at this place. The reading of the Hexapla at Isa. xxiv. 22 is : 0'. Kal avvd^ovat X avvaywyty abrijs X ets Seapoffrfptov Kal iiroKKetaovatv els dxbpupa. 2). Kal ddpotad'tjaovTac &8potopbv ieaptov Kal rrtry/AewSijiToj'Tcu els avyKKetapbv, showing a difficulty about the word which in the Hexapla is included between asterisks. Here the Peshito rendersKoheleth by ¦ .-fn |Ac7i->m| 'masters of thresholds,' and uses this same word at Ex. xii. 22, 23, and Deut. vi. 9 ; hence they understood the allu sion to be to the stake set across the entrance of the fold to prevent the cattle from straying out. That this reading will explain Isa. xxiv. 22 is evident enough, and that it will explain this passage also will be seen if we look upon these goads aB both compelling the oxen to labour, and, as the Syriac renders, forming'the stakes which close the entrance to the lair) ; are given from a shepherd, one only (notice that HIS stands emphatically at the end of the sentence, and must mean, therefore, ' the Bhepherd, who is the only one.' This verse has greatly perplexed commentators : a dili gent perusal of the ancient versions, and following the hint given by the Syriac above, will show us what is the real mean ing. The LXX. read ireirvpapAvot A1. D. E. X., which A2. B alter to irecporevpivot, and which Aquila follows ; probably ireirvpuipivot, was a misreading of ireirappivot, from irdpta, 'to infix;' Symmachus reads ¦n-ewrjybTes ' constructed on,' see Heb. viii. 2. All the ancient Greek versions consider vJQ as a preposition, and render by irapa twv; the LXX. render 1TIBDN by awaypdnw ; B. awSepdrav; Aquila avvraypdruv; Syriac Hexapla [cn'-in ^ vLo ; Symmachus cvvaxSivTuv, otherwise awavrripATOiv ; Sy riac ] ¦ 1 -)Z1> vQ-lCKTl ^-iO, all which words have nearly the same meaning. The Syriac also gives here, from Theodotion, what is possibly a rendering of this place, but may be intended for irapeoipapivoi, in v. 14, p_j-1 -Kj-AiD (J, i.e. aiparot, ' unseen things.' The Peshito rendering, perhaps, may give us the clue — these ' collections ' or ' collectanea ' are the instances of human life adduced by Koheleth, and it is men (like a herd of oxen driven by goads, and confined by stakes) over which these wise words are masters ; and this we think will make all clear. The meaning of the pas sage will be : ' These words of wise men are like goads, by which the ox is incited to labour, but then they are like stakes [i.e. to which the ox may be tied, or, of which a fence might be made to confine him] as well, planted around the persons brought to gether, [or the herd, and so infixed as masters of the assembly] ; they are given from the shepherd [or herdsman ' — for the word has both senses] — ' who is the only one ;' or, since nyiD is ambiguous, and pointed HJTID means ' pasture,' they give pasture only. Thus the metaphor is kept up and the equi voke maintained). (12.) But for the rest (repeating the formula of ver. 9, and hence a further exten sion of the same idea), from them (em phatic, 'but for anything else that these wise words can do ' is the meaning) my son, be admonished : makings of books (O'lSD used for the sake of the alliteration with JTlSDK above) the many (i.e. too many) is nothing of an end (i.e. gives no result) and study (in? occurs here only, LXX. peXirij) the much (too much) wearies (comp. chap. i. 8) the flesh. (Thus even wisdom itself is no cure for the ills of humanity. The catalogue of human 88 ECCLESIASTES. [chap. xii. 13 IT 2 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments : for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be. evil. 1 Or, The end of the matter, even all that hath been heard, is. ills and the instances ofhuman evanescence would form too large a volume for humanity to master, so that in this case also the world itself would not contain the books which should be written. The grand result of all however is easily obtained, and follows.) (13/) The conclusiou (comp. chap. iii. 11, vii. 2) of the word (Le. the final reason), the whole (with article in its usual sense), is heard (niphal), with respect to the Deity, fear ; and with respect to his command ments, keep (notice the emphatic DK, which, however, the LXX. do not render by abv, because the article and position give the emphasis required) for this is aU the ver. 13, 14.] ECCLESIASTES. 89 this : With regard to the Almighty, fear him ; and with regard ALSO TO HIS COMMANDMENTS, KEEP THEM, FOR THIS IS EVERYTHING TO humanity. For with respect to every act, the Almighty will bring to adjustment all that is mysterious, whether it be a good or an evil. man (i.e. the whole duty, happiness, etc., of humanity). (14.) For with respect to aU working (or doings, notice the prefixed O) the Deity (noun before the verb) is bringing into judgment upon aU the hidden (niphal part., but a?it has not lost its meaning, it is the hidden past and future, hence the LXX. irapeoipapJvtp, ' overlooked, ' comp. 1 Kings x. 3), if it be good or if evil (if it be a good act or an evil one either. That is, God will bring all these mysteries into orderly adjustment, and in the sequel vindi cate his holiness and justice). Aifa iv b^j/larots Oct) xal iirl 71)1 elp/rprn iv &v0pti>irots eiioKta. — Luke ii. 14. ERRATA. P. 7, Notes, col. 2 line 14, for ' hiph.' read ' niphal' P. 19, Text, line 10, for ' he ' read ' He.' P. 31, Notes, col. 2, line 6, for 'ratio' read 'oratio.' ADDENDA. P. 9, Notes. At end of Note on v. 17, after ' spirit,' add : It may be observed that JVJTI occurs in the Chaldee of Daniel — see Dan. ii. 29, 30 ; iv. 19 (16) ; v. 6, etc. , always in the sense of a 'painful reflection,' but in later Chaldee and Syriac as 'a reflection' of any kind. As the sense in which Kohe leth uses the word is the nearest to the root- meaning, is it not an evidence, so far, of earlier composition of his book ? P. 12, Notes. At end of Note on v. 5 add: It should have been mentioned that D11B is also considered to afford an indica tion of late composition. It is said to be a Persian word ; it occurs, however, Neh. ii. 8 ; Cant. iv. 10. The word admits of Semitic derivation, from 113, ' to divide,' ' cut off in portions,' ' lay out.' If it be really an exotic, no date of introduction is more probable than that of Solomon. It is also to be noted that in the context it foUows the word 'gardens,' which is quite natural if it were intended to denote a foreign luxury recently introduced. P. 15, Notes. At end of Note on v. 12 add : This most obscure passage may per haps receive some light from a further dis cussion of the word 133 and other forms derived from the same root. The feminine or abstract occ. Gen. xxxv. 16, xlviii. 7, and 2 Kings v. 19, joined with J-'IK, rendered in the A. V. a ' little ' way. The verb occ. in hiphil, Job xxxv. 16, xxxvi. 31, trans lated 'multiplied,' 'in abundance;' and in the hiphil form, with the characteristic jud inserted — Job viii. 2, xv. 10, etc. ; Isa. x. 13, xvii. 12, etc. — in the sense of ' full of years,' ' overflowing,' and the like. A diligent comparison of these meanings shows that 'fulness,' in the sense of 'complete' ness,' must be the root-meaning ; and hence, when applied to time, the LXX. render ¦/jSi], ' already.' With this meaning agree also the Arabic and Syriac, see Fuerst, Lexicon, s. voc. The meaning then of the word is, the ' complete present.' With re gard to the use of the root 1?D in the sense of counsel, it occurs once in Hebrew, viz. Neh. v. 7, and once in biblical Chaldee, Dan. iv. 27 (24). This meaning is common, as remarked in the note, in Aramaic. The fair inference from this is, that the root- meaning of the Hebrew word is ' to counsel,' just as the root-meaning of the word Apostle is ' one sent.' These senses are just what the context requires. Koheleth turns round to see wisdom in comparison with, or contradistinction to, false hopes and false prudence, and asks how the man, that is, humanity, can tell the one from the other. His words are 'what is,' not 'who is the man,' etc., equivalent to — ' in what way can humanity enter upon the results of the counsel,' ' or the king,' — the equivoke being, we believe, intentional, and the contracted relative giving a conditional turn to the sentence — ' with respect to that which at present he performs it.' It would have been better if the word with had been printed in the notes with a small letter, as the division hardly amounts to a period, though the con nexion is not close. The suffix of the verb refers back through the relative pronoun to counsel, and might be well rendered into English thus — ' In respect of which he at present takes that counsel.' The LXX., contrary to their custom, omit ij'5?/, because it is perhaps sufficiently included in iire\eb- 92 ADDENDA. aerat, or because rd 8aa i/ii] 'iirolriaav airi\v wouldnot have been intelligible. It is evident this all squares with the context. Koheleth, as Solomon, discovered that with all his wisdom he could not practically dis cern the difference between this true wisdom and that false prudence which led him to accumulate only to be disappointed in his successor. P. 19, Notes. At end of Note on v. 25 add: The phrase 'ODD fill B>HT ''Dl re quires further elucidation. The reading 1JDD, supported by the LXX., is also con firmed by Hebrew MSS. The literal ren dering is — ' and who hastens outside him.' This the LXX. translate Kal rls iriirat irdpel- airrov, ' who drinks,' etc. There is a read ing of A2, tpelaerai, ' spares.' The former is supported by Peshito, Arabic, and Theo- dotion — the latter by Aquila, Symmachus, and Jerome. If the Greek text alone had to be considered, tpetaerat would, as the harder reading, be entitled to the preference. 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It is a book which ''There is a copious index, and the whole should stand on every clergyman's shelves volume forms a Handy-book of Church Law ready for use when any legal matter arises down to the present time, which, if found on about which its Possessor is in doubt. . . . the library shelves of most of the clergy, would It is to be hoped that the authorities at our often save themfrom much unnecessary trouble, Theological Colleges sufficiently recognize the vexation, and expense." — National Church. THOUGHTS ON PERSONAL RELIGION ; being a Treatise on the Christian Life in its Two Chief Elements, Devotion and Practice. By Edward Meyrick Goulburn, D.D., Dean of Norwich. New Edition. Small 8vo. 6s. 6d. An Edition for Presentation, Two Volumes, small 8vo. ior. 6d. Also, a cheap Edition. Small 8vo. 3*. 6d. THE PURSUIT OF HOLINESS: a Sequel to "Thoughts on Per sonal Religion," intended to carry the Reader somewhat farther onward in the Spiritual Life. By Edward Meyrick Goulburn, D.D., Dean of Nor wich, and formerly one of Her Majesty's Chaplains in Ordinary. Fourth Edition. Small 8vo. 51-. - . mm. 7. 73. MtBBtB. $itbingt0n,0 ftebliattian* THE STAR OF CHILDHOOD. A First Book of Prayers and Instruction for Children. Compiled tiy a Priest. Edited by the Rev. T. T. Carter, M. A., Rector of Clewer, Berks. With Six Illustrations, reduced from Engravings by Fra Angelico. Royal i6mo. 2s. 6d. " All the Instructions, allofthe Hymns, and most of the Prayers here 'are excellent. And when we use the cautionary expression ' most of the,7 &>c, we do not mean to imply that all the prayers are not excellent in themselves, but only to express a doubt whether in some cases they may not be a little too elaborate for children. Of course it by no means follows that when you 7tse a book you are to use equally every portion of it: what does not suit one may suit a score of others, and this book is clearly compiled on the comprehensive principle. But to give a veracious verdiat on the -book it is needful to mention this. We need hardly say that it is well worth buying, and of a very high order of merit." — Literary Churchman. " Messrs. Rivington have sent us a manual of prayers, for .children, called.' The Star of .Childhood* ^edited -by the Rev. T. T. Carter, a very full collection, including instruction as well as devotion, and a judicious selection of hymns." — Church; Review.. " The Rev. T. T. 'Carter, of C fewer, has Put forth a much needed and excellent book of devotions for little children, called ' The Star of Childhood.' We -think -it fair to tell our readers, thai in it they will find that for children who have, lost a near relative a short commemorative prayer is provided; but we most earnestly hope that even by thosewko are not willing to accept this usage, the book will not be rejected, for it isa "most valuable one?1 — Monthly Packet. "One amongst the books before us deserves especial notice, entitled ' The Star of Child hood* and edited by the Rev. T. T. Carter: it is eminently adapted for a New Year's Gift. It is a manual of grayer, for children, with hymns, litanies, and instructions. Some of the hymns are illustrative of our Lord's life ; and to these are addedreduced copies from,en- gravings of Era Angelico." — Penny Post. "Supposing a child to be capable of using a devotional manual, the book before us is, in Us general structure, as good an attempt to meet the want as could have been , put forth. In the first place it succeeds, where so many like efforts fail, in the matter of simplicity - The language is quite within the compass of a young child; that is to say, it is such as a young child can1 be made to understand; for we do not suppose that the book is intended to be put directly into his hands, but through the hands of an instructor7' — Church Bells. " To the same hand which ,gave us the * Treasury of Devotion * we are indebted for this -beautiful little manual for children. Be ginning with Prayers suited to the compreheJi- sion. of the youngest, it contains devotions, litanies, hymns, and instructions, carefully proportioned lo the gradually increasing pow ers of a child's mind from the earliest years, until confirmation. This little book cannot fail'to influence for good the impressible hearts of children, and we hope that ere long it will be in the hands of all those who are blessed with Catholic-minded parents. Ii is beautifully got up, and is rendered ?nore attractive by the capital engravings of Era Angelico' s pictures of scenes of our Lord's childhood. God-parents could scarcely jind a more appropriate gift for their Godchildren than this,, >or one that is more likely to lead them to a knowledge of the ¦truth." — Church Union Gazette. " e The Star of Childhood' is ft first book of Prayers and instructio?i for children, com piled by a Priest, and edited by the Rev. T. T. Carter, rector of Clewer. It is a very care ful compilation, and the name -of its editor is a warrant for its devotional tone." — Guardian. "A handsomely got up and attractive volume, with several good illustrations from Era Angelico* s most fatuous paintings" — Union Review. BY THE SAME COMPILER AND EDITOR. THE TREASURY OF DEVOTION: A -Manual of Prayers for Gene ral and Daily Use. Sixth Edition. Imperial 321x10, 2s. 6d. ; limp cloth, 2s. Bound with the Book of Common Prayer, 3^. 6d, THE WAY OF LIFE : A Book of Prayers and Instruction for the Young (at School). Imperial 32010, u. 6d. , THE GUIDE TO -HEAVEN: A Book of Prayers for every Want. For the Working Classes. New Edition. Imperial 32010, is. 6d. ; limp cloth, 1 s. The Edition in large type may still be had. Crown ,8vo, is, 6d. ; limp cloth, is. THE PATH OF HOLINESS: A First Book of Prayers, with the Service of the Holy Communion, for the Young. With Illustrations. Crown, i6mo, is. od. ; limp cloth, is. LECTURES ON THE REUNION OF THE CHURCHES. By John J. Ign.Von Dollinger, D.D., D.C.L., Professor of Ecclesiastical History in the University of Munich, Provost of the Chapel-Royal, &c. &c. Authorized Translation, with Preface l>y Henry NUTCGMRE .Qxej^ham, M.A., kte Scholar of BallioJ College, Oxford. Crown 8vp. jjj. '*» . . Markedby ail the author's well- a host of 'others .equally important and equally known, varied-learning, breadth of view, and well discussed*' — Standard. . outspoken spirit. The -momentous question "In the present state of thought w&pee&ing •which ike Doctor discusses has long occupied the union of the Churches, these Leciu/res will the thoughts of seme of the most earnest and be welcomed by very many persons of Mffereni enlightened divines in aU branches of the schools of religious thought. They are noiihe Christian communion, though wide apart in hasty 'words of an enthusiast, but the calm,. other points of belief and practice. On theitt- •well-considered, and earefu lly prepared writ- finite importance of reunion among Christian ings of one whose soul is profoundly moved by Churches in their endeavour to evangelize the his great subject. They form a ¦contribution. yet remaining two-tkirds .of the human race — ¦ to the literature of this grave otfestion, valu- strangers to any form of Christianity— the able alike for its btfeadthjf historical survey, author enlarges with power and eloquence ; its fairness, the .due regard paid to^ existing and this topic is one of unusual and lasting -obstacles, and the practical character of its interest,. though, of course, only one among a suggestions.7'->—'LojrVDON Quarterly Review. BRIGHSTONE SERMONS. By George Moberly, D.C.L., Bishop of Salisbury. Second Edition. Crown 8vo. 7*. Sd. THE SAYINGS OF THE GREAT FORTY DAYS, Between the Resurrection and Ascension, regarded as the Outlines of the Kingdom of God. In Five Discourses. With an Examination of Dr. Newman's Theory of Development. By George Moberly, D.C.L., Bishop of Salisbury. Fourth Edition. Crown 8vo. Js. 6d. WARNINGS OF THE HOLY WEEK, &C. Being a Course of Parochial Lectures for the Week before Easter and the Easter Festivals. By the Rev. W. Adams, M.A., late Viqar of St. Peter's-in-the-East, Oxford, and Fellow of Merton College. Seventh Edition. Small 8vo. 4?. Sd. SELF-RENUNCIATION. From the French. With Introduction by the Rev. T. T. Carter, M.A., Rector of Clewer. Crown 8vo. 6s. "It 4s excessively difficult to review or treatise of Guillori, a portion oj 'which is now, criticise, in detail, ct book of this kind) and for the first time we believe, done into English. yet its abounding merits, its practicalness, its' .... Hence the suitableness of such a ' searching good sense and thoroughness, dnd book as this for those who, in the midst of their its frequent beauty, too, make us wish to do families, are. endeavouring to advance in the something more than announce iis publication. spiritual life. Hundreds tof devout souls . . .. . The style .is eminently clear, free living in the world have been encouraged and from ¦ redundance and prolixity." — Literary helped by such books as Z)r Neale' s ' Sermons Churchman. preached in a Religious House.' For such the "Few save Religious and those brought into present .work will be found appropriate, -while immediate contact with -them are; in all for Religious themselves it witlbe invaluable." probability, acquainted with the French — Church Times. THE ORIGIN AND DEVELOPMENT OF RELIGIOUS BELIEF. By S. Baring-Gould, M.A., Author of "Curious Myths of the Middle Ages." Vol. I. MONOTHEISM and POLYTHEISM. Second Edition. ' 8vo. 15J. ' Vol. II. CHRISTIANITY. 8vo. 15.?. THE HIDDEN LIFE OF THE SOUL. From-the French. By the Author of "A Dominican Artist," "Life of Madame Louise de France," &c. Crown 8vof 5S» ' " ' The Hidden Life of Hie Soul* by the author of ' A Dominican Artist,' is from the writings of Father Grou, a French, refugee priest offj^z, who died at Lulworth. It well deserves the character given it of being 'ear nest and sober J and not 'sensational.7" — Guardian. " There is a wonderful charm about these readings — so calm, so true, so thoroughly 'Christian. We do not know where they would £ome amiss. As materials for a consecutive series of meditations for the faithful at a "series of early celebrations they would be excellent, or for private reading during Advent or Lent77 - MAN. • Literary Church- From the French of yean Nicolas Grou, a Pious Priest, whose •works teach resignation to the Divine will. He loved, we are told, to , inculcate simplicity, freedom from all affecta tion and unreality, the patience and humility which are too surely grounded in self-know ledge to be surprised at a fall, but withal so allied to confidence in God as to make re covery easy ana sure. This is the spirit of the volume which is intended to furnish advice to those who would cultivate a quiet, meek, and childlike spirit.77 — Public Opinion. A DOMINICAN ARTIST ; a Sketch of the Life of the Rev. Pere Besson, of the Order of St. Dominic. By the Author of the " The Tales of Kirkbeck," "The Life of Madame Louise de France," &c. New Edition. Crown 8vo. 6s. '¦The author of the Life of Pere Besson ¦writes with a grace and refinement of devo tional feeling Peculiarly suited to a subject- matter which suffers beyond most others from ' any coarseness of touch. It would be difficult to find ' the simplicity and purity of, a holy life1 more exquisitely illustrated than in Father Besson s career, both before and after his joining ike Dominican Order under the auspices of Lacordaire. . . . Certainly we have never come across what could more strictly be termed in the truest sinse ' the life of a beautiful soul.* The duthor has done well in presenting to English readers this singularly graceful biography, in which all who can appreciate genuine simplicity and nobleness of Christian character will find much to admire and little or nothing to con demn.77 — Saturday Review. "It would indeed have been a deplorable omission had so exquisite a biography been by any neglect tost to English readers, and had a character so perfect in its simple and com plete devotion been withheldfrom our admira tion. . . . But we have dwelt too long already on this fascinating book, and must now leave it to our readers77 — Literary Churchman. "A beautiful and most interesting sketch of the late Pere Besson, an artist who forsook the easel for the altar,"— Chvrch Times, "A book which is as pleasant for reading as it is Profitable for meditation77 — Union Re view. " Whatever a reader may think of Pe~re Besson7s profession as a monk, no one will doubt his goodness ; no one can fail to profit who will patiently read his 'life, as here written by a friend, whose sole defect is in being slightly unctuous7' — Athen*:um. " The life of the Rev. Pere Besson, who gave up an artist's career, to which he was devotedly attached, and a mother whose affec tion for kirn is not inaptly likened to that of Monica for St. Augustine, must be read in its entirety to be rightly appreciated. And the whole tenour of the book is too devotional, too full of expressions of the most touching de pendence on God, to make criticism possible, even if it was called for, which it is not." — John Bull. " The story of Pere Besson 's life is one of much interest, and told with simplicity, can dour, and good feeling77 — Spectator. "A beautiful book, describing the most saintly and very individual life of one of the companions of Lacordaire77 — Monthly Packet. ' ' We strongly recommend it to our readers. It is a charming biography, that will delight and edify both old and young.77 — Westmin ster Gazette. THE LIFE OF MADAME LOUISE DE FRANCE, daughter of Louis XV. Known also as the Mother Terese de St. Augustine. By the Author of " Tales of Kirkbeck." Crown 8vo. 6s. "On the 15th of July \7-3fl, Marie Leczin- ska, the wife of Louis XV., and daughter of the dethroned King of Poland, which Prussia helped to despoil and plunder, gave birth to her-eighth female child, Louise Marie, known also as the Mother Tirise de St. Augustin. On the death of the Queen, the princess, who had long felt a vocation for a religious life, obtained the consent of her royal father to •withdraw from the world. The Carmelite convent of St. Denis was the chosen place of retreat. Here the novitiate was passed, here the final vows were taken, and here, on the death of the Mire Julie, Madame Louise be gan and terminated her experiences as prior ess. The little volume which records the simple incidents of her pious seclusion is designed to edify those members of the Church of England in whom the spirit of religious self-devotion is reviving.77 — Westminster Review. "The annals of a cloistered life, under ordinary circumstances, would not Probably be considered very edifying by the reading public of the present generation. When, however, such a history presents the novel spectacle of a roval princess of modern times voluntarily re nouncing her high position and the splendours of a court existence, for the purpose of en during the asceticism, poverty, and austerities of a severe monastic rule, the case may well be different7'— Morning Post. Jtte&sr*. ffcibin&tmt'B ftablkaiiott* HENRI PERREYVE. By A. Gratry, PrStre de l'Oratoire, Professeur de Morale "Evangelique a la Sorbonne, et Membre de l'Academie Fran9aise. Translated, by special permission, by the Author of "A Dominican Artist," " Life of S. Francis de Sales," &c, &c. With Portrait. Crown 8vo, >Js. 6d. " . . . A most touching and powerful piece of biography, interspersed with profound reflections on personal religion, and on the prospects of Christianity. . . . For priests this book is a treasure. The moral of it is the absolute necessity of ' recollectedness' to the higher, and especially the true priestly life." — Church Review. " The works of the translator of Henri Perreyve form, for tlie most part, a series of saintly biographies which have obtained a larger share of popularity than is getierally accorded to books of this description. . . . The description of his last days will probably be read with greater interest than any other pa* t of the-book ; presenting as it does an ex ample oj fortitude under suffering, and resig nation, when cutoff so soon after e?ttering upon a much-coveted and useful career, of rare occurrence in this age of self-assertion. This is, in fact, the essential teaching of the entire volume. . . . The translator of the AbbS Gratry7 s work has done well in giving English readers an opportunity of profiting by its les sons.'1''— Morning Post. " Those who take a pleasure in reading a beautiful account of a beautiful character would do well to procure the Life of ' Henri Perreyve. ' . . . We would especially re commend the book for the perusal of English priests, who may learn manyaholy lessOHfrom the devoted spirit in which the subject of the memoir gave himself up to 'the duties of his sacred office, and to the cultivation of the graces withwhich he was endowed." — Church Times. " It is easy to see that Henri Perreyve, Pro* fessor of Moral Theology at the Sorbonne, was a' Roman Catholic priest of no ordinary type. With comparatively little of what Protestants call superstition, with great courage and sin cerity, with a nature singularly guileless and noble, his priestly vocation, although pursued, according to his biographer, with unbrjdled zeal, did not stifle his human sympathies and aspirations. He could not believe that his faith compelled him ' to refiounce sense and reason,1 or that a priest was not free to speak, act, and think like other men. Indeed, the A obi Gratry makes a kind of apology for his friends free-speaking in this respect, and en deavours to explain it. Perreyve was the be loved disc'ple of Lacordaire, who left him all his manuscripts, notes, and papers, and he ^himself attained the position of a great pulpit orator7' — Pall Mall Gazette. THE LAST DAYS OF PERE GRATRY. By Pere Adolphb Perraud, of the Oratory, and Professor of La Sorbonne. Translated by special permission. Crown 8vo. $s. 6d. S. FRANCIS DE SALES, BISHOP AND PRINCE OF GENEVA. By the Author of "A Dominican Artist," "Life of Madame Louise de France," &c., &c. Crown 8vo. gs. "It is written with the delicacy, freshness^and absence of all affectation which characterised 'the former works by the same hand, and which render these books so very much more pleasant reading than are religious bio graphies in general. The character of S. Francis de Sales, Bishop of Geneva, is a charming one; a more simple, pure, and pious life it' would be difficult to conceive. His unaffected humility, his freedom from. , dogmatism, in an age when dogma was placed above religion, his freedom from bigotry in an age of persecution, were alike admirable.7' — Standard. " The author of 'A Dominican Artist,' in writing this* new life of the wise and loving Bishop and Prince of Geneva, has aimed less at historical or ecclesiastical investigation than at a vivid and natural representation of the inner mind and life of the subject of his biography, as it can be traced in his own writings and in those of his most intimate and affectionate friends. The book is written with the grave and quiet grace which charac terizes the productions of its author, and can not fail to please those readers "who can sympathize "with all forms of goodness and devotion to noble purpose." — Westminster Review. " A book which contains the record of a life as sweet, pure, and noble'', as any man by divine help, granted to devout sincerity oj soul, has been permitted to live upon earth. The example of this gentle but resolute and energetic spirit, wholly dedicated to the high est conceivable good, offering itself, with all the temporal uses of mentdl existence, to the service of infinite and eternal beneficence, is extremely touching. . . - . It is a book worthy of 'acceptance '." — Daily News. , " 1 'tis not a translation or adaptation, but an original Work, and a very charming portrait of one of the most winning characters in the long gallery of Saints. A nd it is a matter of entire thankfulness to us iff. find a distinctively Anglican writer setting forward the good Bishop's work among Protestants, as a true missionary task to reclaim souls from deadly error, and bring them back to the truth"— Union Review. THE SPIRIT OF S. FRANCIS DE SALES, BISHOP AND PRINCE OF GENEVA. . Translated from the French by the Author of "The Life of S. Francis de Sales," "A Dominican Artist,'' &c, &c. Crown 8vo. 6s. A SELECTION FROM THE SPIRITUAL LETTERS OF S. FRANCIS DE SALES, BISHOP AND PRINCE OF GENEVA. Translated by the Author of "Life of S. Francis de Sales," "A Dominican Artist," &c. &c. Crown 8vo. 6s. "Itisacollectionofepistolarycorrespondence from his Spiritual Letters'1 then announced I of rare interest and excellence. Withthosewko — and a great boon it will be to many. The have read the Life, there cannot but, have been Letters are addressed to people of all sorts ." — a strong desite to know more of sd beautiful a to men. and to women:,— to laity and to character as S. Francis de Sales. He was a ecclesiastics, to people living in ¦ tJiff world, model of Christian gaintliness and religions or at court, and to the inmates- of Religious virtuefor dll time,andone everything relating Houses. And what an idea it gives one of the to "whom, so great were the accomplishments of widely ramifying influence of one good man his mind as well as the devotion of his heart, and of the untiring diligence of a man, who in has a charm which delights, instructs, and spite of all his external duties, could find or Church Heralr make the time for all these letters. We hope "A few^ months back we had the pleasure that with our readers it may be totally need- of welsomiftg the Life of S. Francis de Sales. less to urge such a. volume on their notice." — Here is thepromised sequel; — the 'Selection Literary ChwrCHMAN. CONSOLATIO ; or, Comfort for the. Afflicted. Edited by the Rev. C. E. Kennaway. With a Preface by Samuel WilbekfORCe, D.D., Lord Bishop of Winchester. New Edition. Small 8vo. 3.?. Sd. "A charming Collection from the best " We are bound to admire the extreme writers 'of passages suitable in seasons of beauty and the warm devotion of the majority sickness and afflictions. "— ChJtrch Review. 'of passages here collected to smooth the shut "A~ very valuable collection of extracts that sorrows, even though penned by men from writers of every school. The volume is from whom we differ so much itt doctrine."— an elegant one."— Church TbWes. Rock. "Avery useful collection of devotional ex- "A work which we feel sure will find a tracts from the histories of good men of very welcome and also prove a soothing guest in various schools of thought."— John Bull. the chamber of many an invaSd."'^KEQORD. A BOOK OF FAMILY PRAYER. Compiled by Walter FarqIuhar Hook, D.D., Dean of Chichester. Eighth Edition. - i8mo. 2S. FAMILY PRAYERS. Compiled from various Sources (chiefly from Bishop Hamilton's Manual), and arranged on the Liturgical Principle. By Edward Meyrick Goulburn, D.D., Dean of Norwich. New Edition. Large type. Crown 8vo. 3s. 6d. Cheap Edition, i6mo. is. A MANUAL OF CONFIRMATION, Comprising^. A General Account of the Ordinance. 2. The Baptismal Vow, and the English Order of Confirmation, with Short Notes', Critical and Devotional. 3. Meditations and Prayers on Passages of Holy Scripture, in connexion with the Ordinance. With a Pastoral Letter instructing Catechumens how to prepare themselves for their first Communion. By Edward Meyrick Gouiburn, D.D., Dean of Norwich. . Ninth Edition. Small 8vo. is. 6d. DIRECTORIUM PASTORALE. The Principles and Practice of Pastoral Work in the Chiirch of England. By the Rev. John Henry Blunt, M.A., F.S.A., Editor of "The Annotated Book of Common Prayer," &c. &c. Third Edition, revised. Crown 8vo. "]s. 6d. "This is the third edition of a work which clergy is proved by the acceptance it has al- has become deservedly popular as the best ready received at their hands, and no faithful extant exposition of the principles and practice parish priest, who is working in real earnest of th* pastoral work in the Church of Eng- for the extension of spiritual instruction land, lis hints and suggestions are based on amongst all classes oj his flock will rise from practical experience, and it is further re- the perusal of its pages without homing ob- cemmended by the majority of our Bishops at tained some valuable hints as to the best mode the .ordination of priests aud deacons."— of bringing home our Church's system to the bTANDABD . ' hear(s 0f fiis people. "-NATIONAL CHURCH. Its practical usefulness to the parochial THE SHEPHERD OF HERMAS. Translated into English, with an Introduction and Notes. By Charles H. Hoole, M.A., Senior Student of Christ Church, Oxford. Small 8vo. 4J. 6d. MteetB. ^MxtQtoxt'B f ttblicaliong 7 HYMNS AND POEMS FOR THE SICK AND SUFFER ING. In connexion with the Service for the Visitation of the Sick. Selected from various Authors. Edited by T. V. Fosbery, M.A.,. Vicar of St. Giles's, Reading. New Edition. Small 8vo. 3s. 6d. THE "DAMNATORY CLAUSES" OF THE ATHANASIAN CREED RATIONALLY EXPLAINED, IN A LETTER TO THE RIGHT HON. W. E. GLADSTONE, M.P. By the Rev. Malcolm MacColl, M.A., Rector of St. George, Botolph Lane. Crown 8vo. 6s. A GLOSSARY OF ECCLESIASTICAL TERMS. Containing Brief Explanations of Words used in Theology, Liturgiology, Chronology, Law, Architecture, Antiquities, Symbolism, Greek Hierology and Mediaeval Latin ; together with some account of Titles of our Lord, Emblems of Saints, Hymns, Orders, Heresies, Ornaments, Offices, Vestments and Ceremonial, and Miscellaneous Subjects. By Various Writers. Edited by the Rev. Orby Shkpley, M.A. Crown 8vo. i8j. ANCIENT HYMNS. Frc-m the Roman Breviary. For Domestic Use every Morning and Evening of the Week, and on the Holy Days of the Church. To which are added, Original Hymns, principally of Commemora tion- and Thanksgiving for Christ's Holy Ordinances. By RtCHARB Mant, D.D., sometime Lord Bishop of Down and Connor. New Edition. Small 8vo. Sj. " Real poetry wedded to words that breathe haveno hesitation in awarding the palm to the the purest and the. sweetest spirit of Christian. latter, tlte former are an evidence oftheearli- devotion. The'translation from the oldLatifi est germs of that yearning of the devout mind Hymnal are close' and faithful renderings." — for something better than Tate and Brady, Standard. •¦ andwhichis-now so richly supplied."— Church " As a Hymn writer Bishop Mant deserv- Times. .'>edfy occupies a prominent place in the esteem "This valuable manual will be of great of Churchmen, and we doubt not that many assistance to all compilers of Hymn^Books. will-be the readers wJio will welcome this new 'The translations are graceful, clear, and •edition of his translations and original com- forcible, and tile original hymns deserve the •positions." — English Churchman. highest praise. Bishop Mant has caught the "A' new edition of Bishop Mantfs 'Ancient "very spirit of true psalmody, his metre flows Hymns from tlte Roman Breviary' forms a musically, and there is a tuneful ring in his handsome little voluane, and it is interesting verses which especially adapts them for con- to compare some of these translations with the gregational singing." — Rock. more modern ones of our own day. While we YESTERDAY, TO-DAY, AND FOR' EVER : A Poem in Twelve Books. By E. H. Bickersteth, M.A., Vicar of Christ Church, Hamp- stead. Seventh Edition. Small 8vo. 6s. "J'he most simple, the richest, and the most "In t/iese light miscellany days there is a perfect sacred poem which recent days have spiritualrefreshment in the spectacle of a man produced." — Morning Advertiser. girding up the loins of his mind to the task of "j& poem worth reading, worthy of atten- producing a genuine epic. And' it is true tive study ; full of noble thoughts, beautiful poetry. There is a deflniteness, a crispness diction,. and high imagination." — Standard. about it, which in these moist, viewy, hazy "Mr. Bickersteth writes like a man who days in no less invigorating than novel." — cultivates at once reverence and earnestness of Edinburgh Daily Review. thought. "—^Guardian. THE TWO BROTHERS, and other Poems. By Edward Henry Bickersteth, M.A., Vicar of Christ Church, Hampstead, and Cha-plain to the Bishop of Ripon, Author of " Yesterday, To-day, and for Ever." Second Edition. Small 8vo. 6s. A HANDY BOOK OF THE ECCLESIASTICAL DILAPI DATIONS ACT, 1871. ' With the Amendment Act, 1872. With Remarks on the Qualification and Practice of Diocesan Surveyors. By Edward G. Bruton, F.R.I.B.A., and Diocesan Surveyor, Oxford. Crown Svo. $s. Mt&&tB. fiitomgtmt'* publication* STONES OF THE TEMPLE ; OR, LESSONS FROM THE FABRIC AND FURNITURE -OF THE CHURCH. By Walter Field, M.A. , F.S.A., Vicar of Godmersham. With numerous Illustrations. Crown 8vo. 7j. 6d. "Any one who wishes for simple information on the subjects of ^Church-architecture and furniture* cannot do better than consult ' Stones of the Temple' Mr. Field modestly disclaims any intention of supplanting the existing regular treatises, but his book shows an amount of -research, and a knowledge of what Re is talking about, which make it prac tically useful as well as pleasant. The wood cuts are numerous and some of them very pretty.77 — Graphic. " A very charming book, by the Rev. Walter * Field, who was for years Secretary of o?te of the leading Church Societies. Mr. Field has a loving reverence for the beauty of the domus mansionalis Dei, as the old law books called the Parish Church. . . . ' . Thoroughly sound in Church feeling, Mr. Field has chosen the medium of a tale to embody real incidents illustrative of the various portions of his subject. Thereisno attempt at elabora tion dfthe narrative, which, indeed, is rather a string of anecdotes than a story, but each chapter brings home to the mind its own lesson, and each is illustrated with some very interesting engravings. . . . The work will properly command a hearty reception from Churchmen. , The footnotes are occasion ally most valuable, and are always pertinent, • and the text is sure to be popular with young folks for Sunday reading.7' — Standard. "Mr. Field's chapters on brasses, chancel screens, crosses, . encaustic tiles, mural paint ings, porches and pavements, are agreeably written, and people with a turn for Ritualism will no doubt find them edifying. The volume, as we hare said, is not without significance for readers who are unable to sympathize with the object of the writer. The illustrations of Church-architecture a?id Church ornaments are very attractive" — Pall Mall Gazette. A SHADOW OF DANTE. Being an Essay towards Studying Himself, his World; and Tiis Pilgrimage. By Maria Francesca Rossetti. With' Illustrations. Crown 8vo. ioj. 6d. " The 'Shadow of Dante' is a well-con ceived and inviting volume, designed to re- - commend the ' Divina Commedia' to English readers, and lo facilitate the study and com prehension of its contents." — Athen^um. "And it is in itself a true work of art, a whole finely conceived, and carried out •with sustained power, — one of those reproductions and adumbrations of great works, in which mere servile copying disappears, and which are only possible to a mind which, however inferior to its original, is yet of the same order and temperament, with an unusual ftculty for taking the impressions of 'that '•< iginal and reflecting them undimmed. It /.:• much to say of a volume I ke this. But it is not too much to say, •when, after going through < ', we consider the thorough knowledge of the subject shown in it, the patient skill with •which the intricate and puzzling arrange ments of the poem, full of .what we call the conceits' and puzzles of the co?itemporary , philosophy, are unravelled and made Intel- Nrible ; ike discrimination and high pri7iciple with which so ardent a lover of the great foet 'blames his excesses; the high and noble Christian faith which responds to his ; and, justly, the gift of eloquent speech, keen, rich, condensed, expressive, which seems to have passed into the •writer from the loving study v f the greatest master in his own tongue of all ike inimitable harmonies of language — the tenderest, the deepest, the most awful7' — Guardian. " The work introduces us not merely to the author 's life and the political and ecclesiastical conjunctures under which he lived, but to the outlines of the Catholicised systems of ethics, astronomy, and geography 'which he inter preted in classifying his spirits and assigning them their dwellings ; as also to the drift of his leading allegories; and finally, to the general conduct of his poem — which is amply illustrated by citatiotis front the most literal verse translations. We find the -volume furnished with useful diagrams of the Dant- csgu'8 universe, of Hell, Purgatory* and the ' Rose of the Blessed7 and adorned •with a beautiful group of the likenesses of the poet, and with symbolic figures (on the binding) in which the taste and execution of Mr. D. G. Rossetti •will be recognised. The exposition appears to us remarkably well arranged and digested; the author's appreciation of Drante7s religious seiitiments and opinions is peculiarly hearty*, and her style refreshingly independent and orginal" — Pall Mall. Gazette. " It bears traces throughout of having been due to a patient^ loving and appreciative study of the great Poet, as he is exhibited, not merely in the l Divina Commedia,7 but in his other writings. The result has been a book which is not only delightful in itself to read, but is admirably adapted as anencouragemeiit to those students who wish to obtain a prelimi- nary survey of the land before they attempt to follow Dante through his long and arduous pilgrimage. Of all poets Dante stands most in need of such assistance as this book offers" —Saturday Review. •ARISH MUSINGS; OR, DEVOTIONAL POEMS. By John S. B. Monsell, LL.D., Rural Dean, and Rector of St. Nicholas, Guildford. Fine Edition. Small 8vo. SJ- Cheap Edition, i8mo, limp cloth, is. 6d.; or in Cover, is. Mtmxx. pibmjjtott'a fuWixatitftttf THE LIFE OF JUSTIFICATION. A Series of Lectures delivered in Substance at All Saints', Margaret Street, in Lent, 1870. By the Rev. George Body, B.A., Rector of Kirkby Misperton. Second Edition. Crown 8vo. 4J. 6d. " On the whole we Jiave rarely met "with a •more clear, intelligible and persuasive state ment of the truth as regards tlte important topics on which the volume treats. Sermon II. in particular, will strike every one by its eloquence and beauty, but we scarcely like to specify it, lest in praising it we should seem to disparage the other portions of this admirable little work" — Church Times.' " These discourses show that their author's 'Position is due to something more and higher than mere fluency, gesticulation, and flexi bility of voice. He appears as having drunk deeply at the fountain of St. A ugustine, and as understanding how to translate the burn ing words of that -mighty genius into the current language of to-day." — Union Re view. " There is real power in these sermons: — power, real power, and plenty of it. . . . There is such a moral voraciousness about him, such a profound and over-mastering belief that Christ has proved a bona-flde cure for un- holiness, and such an intensity of eagerness to lead others to seek and profit by that means of attaining the true sanctity which alone can enter Heaven — that we wonder not at the crowds •which hang upon his preaching, nor at the success of his fervid appeals to the human conscience. If any one doubts our verdict, let him buy this volume. No one will regret its perusal'' — Literary Churchman. SERMONS ON SPECIAL OCCASIONS', By Daniel Moore, M.A., Chaplain in Ordinary to the Queen, and Vicar of Holy Trinity, Pad- dington; Author of Hulsean Lectures on "The Age and the Gospel," "Aids to Prayer," &c. Crown 8vo. Js. 6d. " We do Jtot wonder at Mr. Moore's long continued popularity with so many hearers ; there is so muchpabistaking and so •much genuine desire to discharge his duty as a preacher visible through all the volumel What we miss is the* deeper theology, and the spontaneous flow of teaching as from a spring which cannot help flowing, which some of our preachers happily exhibit. But the Sermons may be recommended, or we would not notice them."— Literary Churchman. " Rarely have we met with a better volume of Sermons. . . . Orthodox, affectionate, and earnest, these Sermons exhibit at the same time much research, and are distinguished by an elegance and finish of style often 'wanting in these days of rapid writing and continual preaching." — John Bull. "Sermons like those of Mr. Moore are, however, still of comparative rarity'— sermons in which we meet with doctrine which cannot be gainsaid ; "with a knowledge of the peculiar circumstances of his hearers, which nothing but accurate observation and long experience can secure, and a peculiar felicity of style which many will envy, but to which it is the lot of few to attain." — Christian Observer. " We have had real pleasure, however, in reading t/iese sermons. Here are most of the elements of a preacher 's power and usefulness : skilful arrangement of the subject, admirable clearness of style, earnestness, both of thought and language, and the prime qualification of all, 'in doctrine, uncorruptttess.'" — London Quarterly Review. THE KNIGHT OF INTERCESSION, AND OTHER POEMS. By the Rev. S. J. Stone, M.A., Pembroke College, Oxford. Second Edition. Small 8vo. 6s. " Mr. Stone has now given to the public a collection of poems, widely different in form, which enable us to measure more accurately his powers, not merely as a hymnist, but as a poet; and though we would not injure a growing reputation by overstating his merits, yet we can safely say that his volume contains much genuine poetry which will be read with unqualified pleastire. . . . It would be ungrateful of us to put down this volume without expressing the great pleasure ii has afforded us, and our high appreciation of the valuable services which its author is rendering to the Church." — Church Bells. " . . . We all know him so •well as the author of the beautiful processional hymn * The Church's One Foundation,7 the Lenten hymn ' Weary of Earth,' and oilier favourites, that we •were fully prepared for the pleasure that dwaitedus in perusing this volume." — Church Opinion. " The extracts we have thus given, differing as they do alike in subject and tn style, prese?it fair specimens of the varied interest of the volume, and of the poetic powers of its author. Most of our readers, we think, will agree with MS that the publication is well-timed, and that it has much in it that is both pleasant and profitable reading."— Church Herald. "In the l Knight of Intercession' and other foems tve have+the outpourings of a pure and devotional spirit, in language of unassuming and yet genuine poetry, rising at times, natur ally and without effort, to a quiet but real beauty.'7 — Scotsman. "Mr. Stone, it is clear, has studied all the best models, and has been influenced by them ; but he maintains through all a distinctly individual note, and gives us real music. . . . There are true touches in the Idyllst and some of the poems on pictures are remarkably expressive and skilful, though no thing is more difficult than the proper working out of such themes* We like some of the sonnets — some .of them are exceptionally sweet and finished." — Nonconformist. IO MtBxxz. ^Hibington'* ^Publication* THE ANNUAL REGISTER: A Review of Public Events at Home and Abroad, for the Year 1872. 8vo. i8j. %* All the Volumes of the New Series from 1863 to 1872 may be had, 1 8 j. each. " Well edited, excellent type, good paper,, and in all respects admirably got up. Its re view of affairs, Home, Colonial, and Foreign, is fair, concise, and complete'7 — Mining Quarterly. " Solidly valuable, as well as interesting.7' —Standard. "Comprehensive and well executed.77 — Spectator. " The whole work being well-written, and compiled with care and judgment, it is inter esting reading for the present day, will be more useful as' a work of reference in future years, and will be most valuable of all to readers of another generation. Every student of history knows the worth, for the time that it covers, of the old 'Annual Register,7 and this new series is better done and more com prehensive than its predecessor.7' — Examiner. " This volume of the new series of the ' Annual Register7 seems well and carefully compiled. The narratire is accurate, and it is obvious that the writers have striven to be impartial'7— Athen/eum. " The whole of the compilation, however, is readable, and some of its more important parts are very well done. Such is, among other historical portions, the account of the situation in France before and at the beginning of the war. The narrative of the military events is clear, comprehensive, and attractive." — Nation (New York). HISTORICAL NARRATIVES. From the Russian. By H. C. Romanoff, Author of ' ' Sketches of the Rites and Customs of the Greco- Russian Church," &c. Crown 8vo. 6s. PRAYERS AND MEDITATIONS FOR THE HOLY COM MUNION. With a Preface by C J. Ellicott, D.D., Lord Bishop of Glouces ter and Bristol. With rubrics and borders in red. Royal 32mo. 2s. 6d. " Devout beauty is the special character of this new manual, and it ought to be a favour ite. Rarely has it happened to us to meet with so remarkable a combination of thorough Practicalness with that almost poetic -warmth ¦which is the highest flower of genuine devo tion. It deserves to be placed along 'with the manual edited by Mr. Keble so shortly before his decease, not as superseding it, for the scope of the two is different, but to be taken along with it. Nothing can exceed the beauty and fulness of the devotions before communion in Mr. Keble7 s book, but we think that i?i some points the devotions here given after Holy Communion are even Superior to it." — Liter ary Churchman. '* Bishop Ellicott has edited a book of ' Prayers and Meditations for the Holy Communion? which, among Eucharistic man uals, has its ow?i special characteristic. The Bishop recommends it to the newly confirmed, to the tender-Jiearied and the devout, as having been compiled by a youthful person, ' and as being marked by a peculiar 'freshness. ' Having looked through the volume, we have Pleasure in seconding the recommendations of the good Bishop. We know of no more suit able manual for the newly confirmed, and nothing viore likely to engage the sympathies of youthful hearts. There is a unio?i of the deepest spirit of devotion, a rich expression of experimental life, -with a due recognition of the objects of faith, such ds is not always to be found, but which characterises this manual in an eminent degree." — Church Review. ¦" The Bishop of Gloucester7 s imprimatur is attached to ' Prayers and Meditations for the Holy Communion' intended as a manual for the recently confirmed, nicely printed, and theologically sound." — Church Times. " Among the supply of Eucharistic Manu als, one deserves special attention and co?n- mendaiion. ' Prayers and Meditations' merits the Bishop of Gloucester's epithets of ' warm-, devout, and fresh. ' A nd it is thoroughly Eng lish Church besides7' — Guardian. " We are by no means surprised that Bishop Ellicott should have been so much struck with this little work) on accidentally seeing it in manuscript, as to urge its publica tion, and to preface it with his commendation. The devotion which it breathes is truly fervent, and the language attractive, and as proceed ing from a youngperson the work is altogether not a little striking." — Record. THE PRATER BOOK INTERLEAVED ; With Historical Illus trations and Explanatory Notes arranged parallel to the Text. By the Rev. W. M. Campion, D.D., Fellow and Tutor of Queen's College, and Rector of St. Botolph's, and the Rev. W. J. Beamont, M.A., late Fellow of Trinity College, Cambridge. With a Preface by the Lord Bishop of Ely. Sixth Edition. Small 8vo. . 'js. 6d. JttcswrjeL lUbntfltotf* $ itljifcaiicm* ii EIGHT LECTURES ON THE'MIRACLES. Being the Bampton Lectures for 1865. By J. B. Mozley,, D.D., Regius Professor of Divinity, and Canon of Christ Church, Oxford. Third Edition, Revised. Crown 8vo. ' 7j. 6d. CATECHESIS; ,OR, CHRISTIAN INSTRUCTION PRE PARATORY TO CONFIRMATION AND FIRST COMMUNION. By Charles Wordsworth, D.C.L., Bishop of St. Andrew's. New Edi tion. Small 8vo. 2s. A THEORY OF HARMONY. Founded on the Tempered Scale. With Questions and'Exercises for the Use of Students. By John Stainer, Mils. Doc, M.A., Magd. Coll., Oxon., Organist to St. Paul's Cathedral. Royal 8vo. *js. 6d. "It is the first work of its class that needs with the thorns and briars of perplexing no apology for its introduction, as it is really technicalities." — Morning Post. much -needed especially by teachers, who "Dr. Stainer is a learned musician, and would fail without the aid of its principles to his book supplies a manual of information as account for many of the effects in modern well as a rich repository of musical erudition music, used in direct opposition to the teaching in the form of classical quotations from the of the schools. It is difficult, if not impossible, great masters77 — John Bull. to give a more elaborate description of a book " Dr. Stainer, in his thoughtful book, sees destined to effect an entire change in musical clearly of amalgamating opposing systems in teaching Without entering into details that order to found a theory of harmony. He bases could not but prove uninteresting to the his work on the tempered scale, and he devel- general readers, while to the mwncian and opes and 'illustrates his theory by questions and amateur, the possession of the book itself is exercises for the use of students. His opening recommended as a valuable confirmation of exposition of the rudiments of music is clear : ideas thai exist to a large extent in the minds -when he reaches the regions of harmony he of every o?ie who has ever thought about comes on debateable ground." — Athenaeum. music, and who desires to see established a " To the student perplexed and chained more uniform basis of study. The great and down by the multitudinous rules of the old leading characteristic of the work is its logical theorists, we cannot1 give better comfort than reasoning and defi?iitions, a character not to advise him to read forthwith Dr. Stainer's possessed by any previous book 071 the subject, ingenious and thoughtful book. It is exceed- andfor this Dr. Stainer's theory is certain to ingly well got up, a?zd from the clearness gain ground, and be the means of opening an of the type used, very easy and pleasant to ¦ easy and pleasant path in a road hitherto beset, read.'7 — Choir. CHURCH ORGANS : their Position and Construction.. With an Appendix! ' containing some Account of the Mediseval Organ Case still existing at Old' Radnor, South Wales. By Frederick Heathcote Sutton, M.A., Vicar of Theddingworth. With Illustrations. Imperial folio. 6s. 6d. MISCELLANEOUS POEMS. v By Henry Francis Lyte, M.A. New Edition. . Small 8 vo. $s. BIBLE READINGS FOR FAMILY PRAYER. By the Rev. W. H. Ridley. M.A., Rectpr of Hambleden. Crown 8vo. Old Testament — Genesis and Exodus. 2s. New Testament, j |J- ^f,and St: l°}l„ f" ' ( St. Matthew and St. Mark. zr. The Four Gospels, in one volume. 3j. 6d. ST. JOHN CHRYSOSTOM'S LITURGY. Translated by H. C. Romanoff, Author of " Sketches of the Rites and Customs of the Greco- Russian, Church," &c. With Illustrations. Square crown 8vo. 4s. 6d. 12 .Mzmxx. fttbingtim'* publixaturrtB NOTITIA EUCHARISTICA. ' A Commentary, Explanatory, Doctrinal, and Historical, on the Order of the Administration of the Lord's Supper, or Holy Communion, accprding to the Use of the Church of England. By W. E. Scudamore, M.A., Rector of Ditchingham, and formerly Fellow of S. John's College, Cambridge. 8vo. 2%s. WORDS TO TAKE WITH US. A Manual of Daily and Occasional Prayers, for Private and Common Use. With Plain Instructions and Coun sels on Prayer. By W. E. Scudamore, M.A., Rector of Ditchingham, and formerly Fellow of S. John's College, Cambridge. New Edition. Revised. Small 8vo. 2s. 6d. > "'Words to Take with Us,7 by W. E. Scudamore, is one of the best manuals of daily and occasional prayers we have seen. A t once orthodox and practical, sufficiently personal, and yet not perplexingly minute in its details, it is calculated to be of inestimable value in many a household.77 — John Bull. " We are again pleased to see an old friend on the editorial table, in a third edition of' Mr. Scudamore's well-known Manual of Prayers. The special proper collects for each day of the week, as well as those for the several seasons of the Christian year, have been most judiciously selected. The compiler moreover, •while recognizing the full benefits to be derived from the Book of Common Prayer, has not feared to draw largely from the equally inval uable writings of ancient Catholicity. The preface is a systematic arrangement of instruct tions in prater and meditation." — Church Review. THE HOME LTFE OF JESUS OF NAZARETH AND OTHER SERMONS. By the Rev. Augustus Gurney, M.A., Vicar of Wribbenhall, Kidderminster. Crown 8vo.< $s. A : CHURCH HISTORY OF THE FIRST SEVEN CEN TURIES, to the Close of the, Sixth General £ounciI, ¦ By Milo Mahan, D.D., sometime S. Mark's -in -the Bowery Professor of Ecclesiastical History in the General Theological Seminary, New York. 8vo. 15J. OUR MOTHER CHURCH : being Simple Talk 6n High Topics. By Anne Mercier. Crown 8vo. ^s. 6d. " We have rarely come across a book dealing with an old subject in a healthier and, as far as may be, more original manner, while yet thoroughly Practical, than ' Our Mother Church? by Mrs. Jerome Mercier. It is in tended for and admirably adapted to the use of girls. Thoroughly reverent in its tone, and bearing in every page marks of learned re search, it is yet easy of comprehension, a?id explains ecclesiastical terms with the accuracy ofafexicon without the accompanying dulness. It is to be hoped that the book will attain to the large circulation it justly merits." — John Bull. " We have never seen a book for girls of its class which commends itself to us more particularly than ' Our Mother Church7 by Mrs. Jerome Mercier. -The author, who is the wife of an earnest parish priest of the Anglican school, near London, calls her work 'simple talk on great subjects? and calls it by a name that describes it, almost as completely as we could do in a longer notice than we can spare the volume. Here are the headings of the chapters : — 'The Primitive Church, Primitive Places and Modes of Worship,' ' The Early English Church,7 ' The Monastic Orders,7 'The Friars,7 ' A Reinew of Church History? ''The Prayer Book? \ four' chapters), 'Symbolism? 'Church Architecture? ' Windows and Bells? 'Church Music? 'Church Work.7 No one can fail to comprehend the beautifully simple, devout, and appropriate language in which Mrs. Mercier embodies what she has to say; and for the facts with which she deals she has taken good care to have their accuracy assured?' — Standard. " The plan of this pleasant-looking book is excellent. It is a kind of Mrs. Markham on the Church of England, written especially for girls, and we shall not be surprised to find it become a favourite in schools. . . ' It is really^ a conversational fyand-bpok to the English Church's history, doctrine, and ritual, complied by a very diligent reader from some of the best modern Anglican sources." — Eng lish Churchman. THE DIVINITY OF OUR LORD AND SAVIOUR JESUS CHRIST ; being the Bampton Lectures for 1866. By Henry Parry Lid- don, D. D. , D. C. L. , Canon of St. Paul's, and Ireland Professor of Exegesis in the University of Oxford. Fifth Edition. Crown Svo. $s. SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD. By Henry Parry Liddon, D.D., D.C.L., Canon of St. Paul's, and Ireland Professor of Exegesis in the University of Oxford. Fifth Edition, revised. Crown 8vo. 5J> SOME ELEMENTS OF RELIGION. Lent Lectures. By HENRY Parry Liddon, D.D., D.C.L., Canon of St. Paul's, and Ireland Professor of Exegesis in the University of Oxford. Crown 8vo. 5j. HOUSEHOLD THEOLOGY : A Handbook of Religious Information respecting the Holy Bible, the Prayer Book, the Church, the Ministry,' Divine Worship, the Creeds, &c, &c. By John Henry Blunt, M.A. New Edition. Small 8vo. 3s. 6d. LIBER PRECUM PUBLICARUM ECCLESLiE ANGLI CANS. A Gulielmo Bright, A.M., et Petro Goldsmith Medd, A.M., Presbyteris, Collegii Universitatis in Acad. Oxon. Sociis, Latine red- ditus. New Edition, with all the Rubrics in red. Small 8vo. 6s. THE PSALMS. Translated from the Hebrew. With Notes, chiefly Exegetical. By William Kay, D.D., Rector of Great Leighs; late Princi pal of Bishop's College, Calcutta. 8vo. ' 12s. 6d. " Like a sound Churchman, he reverences ing,- with the power to make use of it." — Scripture, upholding its authority against Bkitish Quarterly Review. sceptics; and lie does not denounce such as " The execution of the work is careful and differ from him in opinion with a dogmatism scholarly." — Unton Review. unhappily too common at the present day. "To mention the name of Dr. Kay is Hence, readers will be disposed to consider his enough to secure respectful attention to his conclusions worthy of attention; or perhaps new translation of the Psalms. It is on to adopt them without inquiry. It is super- riched with exegetical notes containing a fluous to say that the translation is better wealth of sound learning, closely occasionally, and more accurate on the whole than our perhaps too closely condensed. Good care is received one, or tliat it often reproduces taken of the student not learned in Hebrew ; the sense of, zhe original happily." — Athen- we hope tke Doctor's example will prevent any JEUM. abuse of this consideration, and stimulate "Dr. Kay has profound reverence for thosewho profitby it tofollow him into the very Divine truth, and exhibits considerable read- text of the ancient Revelation." — John Bull. - THE ANNOTATED BOOK OF COMMON PRAYER ; being an Historical, Ritual, and Theological Commentary on' the Devotional System of the Church of England. Edited by the Rev. John Henry Blunt, M. A., F.S. A., Author of " The History of the Reformation," " Directorium Pas torale," Editor, of "The Dictionary of Theology," &c. Sixth edition, re vised. Imperial 8vo. 36J., or half-bound in nlorocco, 48J. *4 J&utstg. |Ubingian'* ftablfotfiora A COMPANION TO THE OLD TESTAMENT. Being a Plain Commentary on Scripture History, down to the Birth of our Lord. Small 8vo. 3- each. " MelvUVs chief characteristic was humility, that truest mark of real nobility of soul and of genuine genius ; and his sole actuating prin ciple in life was devotion to duty — duty to God and duty to man, andneverwere ike twomore beautifully blended together than in him. ' While the pure truths of the Gospel? observes his biographer in the memoir prefixed to these sermons, flowed so persuasively from his lips3 the pure spirit of Christianity ever reigned iu his heart, and the purest charity influenced his every thought and every action? . . . The style of Canon Melvill's sermons is rather Ciceronian than Demosthenic, rather splendid and measured than impetuous and fervid." — Standard, SERMONS. By Henry Melvill, Chaplain in Ordinary to the Queen. 5 j. each. Sold separately. "Messrs. Rivington have published very opportunely, at a time when Churchmen are thinking with satisfaction of the new blood infused into the Chapter of St. PauVs, sermons by Henry Melvill, who in his day was as cele brated as a preacher as is Canon Liddon now. The sermons are not only couched in elegant language, but are replete with matter which the younger clergy would do well to study." — John Bull. "Henry Melvill's intellect was large, his imagination brilliant, his ardour intense, and his style strong, fervid, and picturesque. Often he seemed to glow with, the inspiration of a prophet."— American Quarterly Church Review. "It would be easy to quote portions of ex ceeding beauty andpower. It was not, however, the charm of style, nor wealth of words, both which Canon Melvill possessed in so great abundance, that he relied on to win souls; but the Power and spirit of Him who said, 'I, if I be lifted up, will draw all men to Me.'7 — Record. "Every one who ca?t remember the days when Canon Melvill was the preacher of the day, will be glad to see these four-and-iweniy of his sermons so nicely reproduced. His Ser- " Two other volumes of the late Canon Mel vill's sermons cdntain forty discourses preached. by him- in his later years, and they are pre faced by a short memoir of one of the worthiest and most impressive preachers of recent tunes. " — Examiner. " These outlines contain probably the last specimens of the work of a great master in the art of Preaching the Gospel. In the sermons of Henry Melvill there are a certain dignity and elevation of style and handling ' which belong 7-ather to the past than to the present. . . . There are in the sermons before us all Melvill's wonted grace of diction, strength of reasoning, and aptness of illustration?' — Weekly Review. B.D., late Canon of St. Paul's, and New Edition. Two vols. Crown 8vo. mons were all the result of real study and genuine reading, with far wnore theology in them, 'than those of many who make much more profession of theology. There are sermons here which we can personally remember; it has been a pleasure to us to be reminded of th.em, and we are glad to see them brought before the present generation. We hope that they may be studied, for they deserve it tho roughly." — Literary Churchman. " Few preachers have had-, more admirers than the Rev. Henry Melvill, and the new edition of his Sermons, in two volumes, will doubtless find plenty of purchasers. The Ser mons abound in thought, and the thoughts are couched in English which is at once elegant in construction and easy to read." — Church Times. . " The Sermons of Canon Melvill, now re published in two handy volumes, need only to be me?itioned to be sure of a hearty welcome. Sound learning, well-weighed words, calm and keen logic, and solemn devoutness, mark the ivhole series of masterly discourses, which em- brace some of the chief doctrines of the Church, and set them forth in clear and Scriptural strength."— Standard. 1 6 Mzbbxb: pibmgtmt'B flublkaiitftt* VITA ET DOCTRINA JESU CHRISTI ; Or, .Meditations on the Life of our Lord. By Avancini. In the Original Latin. Adapted to the use of the Church of England by a Clergyman. Imperial 32mo. 2s. 6d. THE FIRST BOOK OF COMMON PRAYER OF EDWARD VI., and the Ordinal of 1549, together with the Order of the Communion, 1548. Reprinted entire, and Edited by the Rev. Henry Baskerville Walton, M.A-> late Fellow and Tutor of Merton College. With an Intro duction by the Rev. Peter Goldsmith Medd, M.A., Senior Fellow and Tutor of University College, Oxford. Small 8vo. 6s. " A volume like this is worth two of Church desirous of understanding the principles of . History. In' many respects, indeed, it is the those who originated the reform of our public subject of history itself $ andwithMr. Medd's Services." — Church News. » s, introduction and Mr. Walton's editorial work "The more that English Churchmen be- we may be said to have both subject and history come acquainted with the Reformed Prayer thereof ' The volume should be in the hands Book, as our English Divines reformed^ it, of every member of the Church of England: apart from the meddling of foreigners — i.e.*: we may say, it should be in those of every "the better people become -.acquainted with student of Church History." — Athenaeum. 'Edward VI.'s first book? the better both for " We welcome the seasonable appearance of themselves, and for the English Church, at this work, which indeed supplies a long-felt , large. We are ifierefore delighted to welcome want, for 'the First Book' has been hitherto this handy and handsome reprint, with which accessible to very few. - . . . It is especially every pains has been taken to make it as- important at ike present time that the princi- accurate as possible?" — Literary Church- ples of the firit Reformers, should be under- man. Hood; and no' one ca7i look through this "Mr. Walton deserves the very best thanks edition without gaining some definite infor- of Anglican Churchmen, for putting this mation on that point. We commend this new ¦ most important volume within their reach in edition of the First Prayer Book, •with its so convenient and hdndsomeaform." — Church . introduction to the study of all that are Review. INSTRUCTIONS FOR THE USE OF CANDIDATES FOR HOLY ORDERS, And of the Parochial Clergy ; with Acts of Parliament relating to the same, .and Forms proposed to be used. By Christopher Hodgson, M.A-, Secretary to the Governors of Queen Anne's Bounty. Ninth-Edition. 8vo. 16s. THE GREEK TESTAMENT. With a. Critically Revised Text; a Digest of Various Readings; Marginal References to Verbal and Idiomatic Usage ; Prolegomena ; and a Critical and Exegetical Commentary. For the use of Theological Students and Ministers. By Henry Alford, D.D., late Dean of Canterbury. New Edition. Four, Volumes. 8vo. I02j. The. Volumes are sold separately as follows : — ¦ Vol. I. — The Four Gospels. 2%s. Vol. II. — Acts to II. Corinthians. 24s-. Vol. III.— Galatians to Philemon. i8j. Vol. IV. — Hebrews to Revelation. 32J. THE NEW TESTAMENT FOR ENGLISH READERS : containing the Authorized Version, with a revised English Text ; Marginal References ; and a Critical and Explanatory Commentary. By Henry Alford, D.D., late Dean of Canterbury. New Edition. Two volumes, or four parts. 8vo. 54s-. 6d. The Volumes are sold separately, as follows : — ¦ Vol. I, Part I.— The Three first Gospels. ' 12s. Vol. 1, Part II. — St. John and the Acts. 10s. 6d. Vol. 2, Part I.— The Epistles of St. Paul. 16s. Vol. 2, Part II.— Hebrews to Revelation. 8vo. i6j-. Mt&zxB. ^ibington'js fublicatmuB 17 CURIOUS MYTHS OF THE MIDDLE AGES. By s. Baring- Gould, M.A., Author of "Post-Mediseval Preachers," &c. With Illustra tions. New Edition. Complete in One Vol. Crown 8vo. 6s. " These Essays will be found to have some thing to satisfy most classes of readers; the lovers of legefids proper, the curious in Popular delusions, the initiated in Darwinia?i and Monboddoan theories ; and if, in Hie chapters oft Tell and Gellert, we are a little struck with the close foUowing of Dasent's track, in his preface to the Norse tales, it must be owned that there are chapters — e.g,, those on the Divining Rod, the Man in the Moon, and the Seven Sleepers — which present new matter, and deserve the praise of independent research?* —Quarterly Review. ** The author, indeed, is sometimes fanciful and overbold in his conclusions} but he con ducts us through marvellous ways — ways which he has studied well befdre he undertook to guide others; and if we do not always acauiesce in his descriptions or arguments, we seldom differ from him without hesitation?1 — Athenaeum. " We have no space to linger longer about a book which, apart from its didactic Pretensions, is an exceedingly amusing and interesting collection of old 'stories and legends of' the middle ages?* — Pall Mall Gazette. " That, on his first visit' to the varied fieai of medieeval mythology, Mr. Baring-Gottld should have culled as samples of its richness the most brilliant of the fiowers that bloomed in it, is scarcely to be wondered at. But it shows how fertile is the soil when he is enabled to cult front it so goodly a second crop as that which he here presents to us. The myths treated of in the present volume vary in in terest — they are all curious and well worth reading?7 — Notes and Queries. THE POPE AND THE COUNCIL. By Janus. Authorized trans lation from the German. Third Edition. Crown 8vo. *]s. 6d. * ' A Profound and learned treatise, evidently the work of one of the first theologians of the day, discussing with the scientific fulness and precision proper to German investigation, the great doctrinal questions expected to come before the Council, and especially the proposed dogma of Papal Infallibility. There is pro bably no work in existence that contains at all, still less within so narrow a compass, so complete a record of the origin and growth of the infallibilist theory, and of all trie facts of , Church history bearing upon ii, and that too in a form so clear and concise as to put the argument within Hie reach of any reader of ordinary intelligence, while the scrupulous ac curacy of the writer, and his constant reference to the original authorities for every statement liable to be disputed, -makes the monograph as a whole' a perfect storehouse of valuable infor mation for the historical or theological stu dent." — Saturday Review. " Beginning •with a sketch of the errors and contradictions of the Popes, and of the position which, as a matter of history, they held in the early Church, tlie book proceeds to describe the three great forgeries by which the Papal claims were upheld — the Isidorian decretals, the donation of Constantine, and the decretum ofGraiian. The last sitbject ought to be care fully studied by all who 'wish to understand the frightful tyranny of a complicated system of laws, devised not for the protection -of a yPeople, but as instruments for grinding them to subjection. Then, after an historical out" , line of the general growth of the Papal power in the twelfth and thirteenth centuries, the writers enter upon the peculiarly episcopal and clerical question, pointing out how mar vellously every little change worked in one direction, invariably tending to throw the rule of the Church into the power of Rome ; and how the growth of new institutions, like the monastic orders arid the Inquisition, gradu ally withdrew the conduct of affairs from the Bishops of the Church in general, and consoli dated the Papal influence. For aU this, how ever, unless we could satisfy ourselves with a mere magnified table of contents, the reader must be referred to the book itself in which he will find the interest sustained without flag ging to the end?7— -Pall Mall Gazette. ' In France, in Holland, and in Germany, there has already appeared a multitude of dis quisitions on this subject. Among these seve ral are the acknozvledged compositions of men of high standing in the Roman Catholic world, — men admittedly entitled to speak with the authority that must attach to established re putation : but not one of them has hitherto Produced a work more likely to create a deep impression than the anonymous German pub lication at the head of this notice. It is not a piece of merely polemical writing, it is a treatise dealing with a large subject in. an impressive though partisan manner, a treatise grave in tone, solid in matter, and bristling with forcible and novel illustrations." — Spec tator. "Rumour will, no doubt, be busy with its conjectures as to the name which lurks beneath the nom de plume of ' Janus? We do not intend to offer any contribution towards the elucidation of the mystery, unless it be a con tribution to say that the book bears internal evidence of being the work of a Catholic, and that there are not many Catholics in Europe who could have written it. Taking it all' in all, it is no exaggerated praise to characterize U as the most damaging assault on Ultra- montanism that has appeared hi modern times. . Its learning is copious, and complete, yet so admirably arranged that it invariably illustrates without overlaying the argument. The style is clear and simple, and tfiere is no attempt at rhetoric. It is a piece of cool and masterly dissection, all the more terrible for the passionless maniier in which the author conducts the operation?' — Times. LETTERS FROM ROME ON THE COUNCIL. By Quirinus. Reprinted from the "AllgemeineZeitung." Authorized Translation. Crown 8vo. 1 2 J. i8 Mzmxx. pibington^ fitblkatiott* FEMALE CHARACTERS OF HOLY SCRIPTURE. In a Series of Sermons. By the Rev. Isaac Williams, B.D., formerly Fellow of Trinity College, Oxford. New Edition. Crown Svo. 5-r. THE CHARACTERS OF THE OLD TESTAMENT. In a Series of Sermons . By the Rev. Isaac Williams, B ,D. , formerly Fellow of Trinity College, Oxford. New Edition. Crown 8yo., 5-r. " This is one of the few volumes of published sermons that we have been able to read with real pleasure. They are written with a chastened elegance of language, and pervaded by a spirit of earnest and sijnple piety. Mr. Williams is evidently what would be called a very High Churchman. Occasionally his t peculiar Church views are apparent; but bating a few passages here and there, these sermons will be read with Profit by all 'who profess and call themselves Christians?77 — Contemporary Review. " This is a new edition of a very popular — and deservedly popular— work on thebiography oftheOld Testament history. The characters are ably and profitably analysed, and that by the hand of a master of style and thought. . . . The principle deselection has been that of prominence ; and partly, too, that of signi ficance, in the characters so ably delineated. A .more masterly analysis of Scriptural characters we never read, nor any which are more calculated to impress the mind^ oj the reader with feelings of love for what is good, and abhorrence for what is evil?7 — Rock. THE HILLFORD CONFIRMATION ; A TALE. By M. C. Phillpotts. i 8mo. is. APOSTOLICAL SUCCESSION IN THE CHURCH OF ENGLAND. By the Rev. Arthur W. Haddan, B.D., Rector of Barton- on-the-Heath, and late Fellow of Trinity College, Oxford. 8vo. I2j. "Mr.^ Haddan 's estimate of the bearing of his sjibject, and of its special importance at the present juncture is characteristic, and will well repay attention. - . . Mr. Haddan is strictly^ argumentatizte throughout. He ab stains with some strictness from everything which would divert either his reader or him self from accurate investigation of his reason ing. But his volume is thoroughly well written, clear and forcible in style, and fair in tone. It cannot but render valuable service in placing the claims of the Church in their true light before the English public?7 — Guardian. "Among the many standard theological works devoted to this important subject' Mr. Haddan7 swill hold a high place?7 — Standard. " We shouldbe glad tosee the volumewidely circulated and generally read?7 — John Bull. "A weighty and valuable treatise, and we hope that the study of its sound and well- reasoned pages will do much to fix the impor tance, and the full meaning of the doctrine in question, in the minds of Church people. . . . We hope that our extracts will lead our readers to study Mr. Haddan for themselves?7 — Literary Churchman. " This is not only a very able and carefitlly written treatise upon the doctrine of Apostoli cal Succession, but it is also a calm yet noble vindication of the validity of the Anglican Orders : it well sustains the brilliant reputa tion which Mri Haddan left behind him' at lOxford, and it supplements his other prof ound historical researches in ecclesiastical matters. This book will remain for a long time the classic work upon English Qrders?°— Church Revjew. "A very temperate, but a very well reasoned book?*—- Westminster Review. " Mr. Haddan ably sustains his reputation throughout the work: His style is clear, his inferences are reasonable, and the publication is especially well-timed in prospect of the- coming CEcume?iical Council?*— Cambridge ' University Gazette. A MANUAL FOR THE SICK; with other Devotions. By Lancelot Andrewes, D.D., sometime Lord Bishop of Winchester. Edited with a Preface by H. P. Liddon, M.A. Large type. With Portrait. 241x10. zs. 6d.- HELP AND COMFORT FOR THE SICK POOR. By the Author of "Sickness; its Trials and Blessings." 'New Edition. Small 8vo. is, Mtsstg. fUrjiitgton'js Jablicatbtw 19 A DEVOTIONAL COMMENTARY ON THE GOSPEL NARRATIVE. By the Rev. Isaac Williams, B.D., formerly Fellow of Trinity College, Oxford. A New and uniform Edition. In Eight vols. Crown 8vo. S-r. each. THOUGHTS ON THE STUDY OF THE HOLY GOSPELS. Characteristic Differences in the Four Gospels. Our Lord's Manifestations of Himself. , The Rule of Scriptural Interpretation ' furnished by our Lord. Analogies of the Gospel. Mention of Angels in the Gospels. Places of our Lord's Abode and M inistry. Our Lord's Mode of Dealing with His Apostles. Conclusion. A HARMONY OF THE FOUR EVANGELISTS. .Our Lord's Nativity. Our Lord's Ministry — Second Year. Our Lord's Ministry— Third Year. The Holy Week. Our Lord's Passion. Our Lord's Resurrection. OUR LORD'S NATIVITY. The Birth at Bethlehem. The Baptism in Jordan. The First Passover. OUR LORD'S MINISTRY. SECOND YEAR. The Second Passover. Christ with the Twelve. , The Twelve sent forth. • " There is not a better companion to be found for- the season than the "beautiful 'De votional Commentary on the Gospel Narra tive] by the Rev. Isaac Williams. . . . A rich mine for devotional and theological study." — Guardian. ' ' So infinite are the depths and so innumer able, the beauties of Scripture, and more par ticularly of the Gospels, that there is some difficulty in describing the manifold excellences of Williams' exquisite Commentary. Deriv ing its profound appreciation of Scripture from the -writings of the early Fathers, it is- only -what every student knows must be true to say that it extracts a -whole wealth of meaning from each sentence, each apparently faint allusion, each word in tlie text'' — • Church Review. "Stands absolutely alone in our English literature j there is, we should say, no chance of its being superseded by any better booh of its kind; and its merits are of the very highest ( order." — Literary Churchman. "It would be difficult to select a more use ful present, at a small cost, than this series would be to a young man on his first entering into Holy Orders, and many, no doubty will avail themselves of the republication of these useful volumes for this purpose. There is an abundance of sermon material to be drawn from any one of them." — Church Times. OUR LORD'S MINISTRY. THIRD YEAR Teaching in Galilee. Teaching at Jerusalem. Last Journey from Galilee to Jerusalem. THE HOLY WEEK. The Approach to Jerusalem. , The Teaching in the Temple. The Discourse on the Mount of Olives. The Last Supper. OUR LORD'S PASSION. The Hour of Darkness. The Agony. The Apprehension. The Condemnation. The Day of Sorrows. The Hall of Judgment. The Crucifixion. The Sepulture. OUR LORDS RESURRECTION. The Day of Days. The Grave Visited. Christ Appearing. The Going to Emmaus. The Forty Days. The Apostles Assembled.' The Lake in Galilee. The Mountain in Galilee. The Return from Galilee. " This is, in the truest sense of the word, a 'Devotional Commentary7 on the Gospel nar-* rative, opening out everywhere, as it does, the spiritual beauties and blessedness of the Divine message ; but it is something more than this, it meets difficulties almost by anticipation, and throws the light of learning over some of the very darkest passages in the New Testa ment." — Rock. " The author has skilfully compared and blended the narratives of the different Gospels, so as to give a synoptical view of the history ; and though the commentary is called ' devo tional? it is scholarly and suggestive in other respects. The size cf the work, extending, as it does, over eight volumes, may deter pur chasers and readers ; but each volume is com plete in itself, and we recommend students to taste a sample oj 'the author 's quality. Some things they may question;, but ike volumes are really a helpful ajtd valuable addition to our stores." — Freeman. " The high and solemn verities of the Saviour's sufferings and death are treated with great reverence and ability. The thorough devoutness which pervades the book commends it to our heart. There is much to instruct and help the believer in the Chris tian life, no matter to what section of the Church he may belong.7'— 'Watchman. 20 Mzb&xz, flibmjjtioit'je fwblifjaiimts KEYS TO CHRISTIAN KNOWLEDGE. A KEY TO THE KNOWLEDGE AND USE OF THE HOLY BIBLE. By the Rev. J. H. Blunt, M.A. Small 8vo. 2s. 6d. "Another of Mr. B lunt s useful and work manlike compilations, •which will be most acceptable as a household book, or in schools and colleges. It is a -capital book too for schoo linos ters and pupil teachers." — Literary Churchman. '¦'As a popular handbook, setting forth a selection of fact's of which everybody ought to be cognizant, and cts"- an exposition of the claims of the Bible to be received as of super- human origin, Mr. Blunt' s 'Key' will be use ful?1 '— Chukchm an. " A great deal of useful information is comprised in these pages, and the book will no doubt be extensively circulated in Church families." — Clerical Journal. 1 ' We have much pleasure in recomniending a capital handbook by the learned editor of ' The Annotated .Book of Common Prayer?'7 — Church Times". " Merits commendation for the lucid and orderly arrangement in which it presents a considerable amount of valuable and interest ing matter?7 — Record. t A KEY TO THE KNOWLEDGE AND USE OF THE BOOK OF COMMON PRAYER Small 8vo. 2s. 6d. By the Rev. J. H. Blunt, M.A. " A very valuable and practical -manual, full of information, which is admirably cal culated to instruct and interest those for whom it was evidently specially intended— the laity of the Church of England. It deserves high commendation." — Churchman. " A thoroughly sound a?id valuable manual?7 — Church Times. " To us it appears that Mr. Blunt has suc ceeded very well. All necessary information seems to be included, and the arrangement is excellent." — Literary Churchman. "'It is the best short explanation of our offices that we know of and would &e invalu able for the use. of candidates for confirmation in the higher classes." — John Bull. A KEY TO CHRISTIAN DOCTRINE AND PRACTICE FOUNDED ON THE CHURCH CATECHISM. By the Rev. John Henry Blunt, M.A. Small 8vo. zs. 6d. " Of cheap and reliable text-books of this nature there has hitherto been a great want. We are often asked to recommend books for use in Church Sunday-schools, and we there fore take this opportunity of saying that we know of none more likely to be of service both to teachers and scholars than these 'Keys?'7 — 'Churchman's Shilling Magazine. " This is another of Mr. B hint's most use ful manuals, with all the precision of a school book, yet diverging into matters of practical application so freely as to make it most service able, either as a teacher's suggestion book, or sas an intelligent pupil's reading book." — Literary Churchman. " Will be very useful for the higher classes in Sunday-schools, or rather for the fuller instruction of the Sunday-school teachers themselves, where the parish priest is wise enough to devote a certain time regularly to their preparation for their voluntary task?' — Union Review. "Another of the many useful books' on theological and Scriptural subjects "which have been written by the Rev: John Henry Blunt. The present is entitled ' A Key to Christian Doctrine and Practice, founded on the Church Catechism? and will take its place as an elementary text-book upon the Creed in our schools and colleges. The Church Catechism is clearly and fully explained by the author in this 'Key.7 Numerous re ferences, Scriptural and - otherwise, are scattered about the book7' — Public Opinion. A KEY TO THE KNOWLEDGE OF CHURCH HISTORY. (Ancient.) Edited by John Henry Blunt, M.A. Small 8vo. 2s. 6d. "It offers a short and condensed account of the • origin, growth, and condition of the Church in all parts of the vuorld, from a.d. I down to the end of the fifteenth century. Mr. Blunt' s first object has been conciseness, and this has been admirably caivied out, and to students of Church history this feature will readily recommend itself As an elementary •work 'A Key' will be specially valuable, in asmuch as ii points out certain definite lines of thought, by which those who enjoy the opportunity .may be guided in reading the statements of more elaborate histories. A t the same time it is but fair to Mr. Blunt to remark that, for general readers, the little volume contains everything that could be con sistently expectedina volume of its character. There are many notes, theological, scriptural, d?td historical, and the 'get tip7 of the book is specially commendable. As a text-book for the higher forms of schools the work will be acceptable to numerous teachers?7 — Public Opinion. " It contains some concise notes on Ckurgh History, compressed into a small compass, and we think it is likely 'to be useful as a book of reference?1 — John Bull. "A very terse and reliable collection of the mainfactsandincidentsconnectedwith Church History." — Rock. 11 It will be excellent, either for school or home use, either as a reading or as a reference book, on all the main facts and names and controversies of the first fifteen centuries. It is both well arranged and well written." — Literary Churchman. Mzmx&. fKtomgtatt'tf f)ttbli,catkm# 21 KEYS TO CHRISTIAN KNOWLEDGE— Continued. A KEY TO THE KNOWLEDGE OF CHURCH HISTORY (Modern). Edited by the Rev. John Henry Blunt, M.A. Small Svo. 2j. 6d. A KEY TO THE NARRATIVE OF THE FOUR GOSPELS. By John Pilkington Norris, M. A., Canon of Bristol, formerly one of Her Majesty's Inspectors of Schools. Small 8vo. 2s. 6d. " This is very much the best book of its kind we have seen. The only fault is its shortness, which pf events its going into the details which would support and illustrate its statements, and which in the process of illustrating them would fix them upon the minds and memories of its readers. It is. however, a great im provement upon any book of its kind we know. It bears all the marks of being - the condensed work of a real scholar, and of a divine too. The brelk of the book is taken up with a 'Life of Christ' compiled from the Pour Gospels so as to exhibit its steps and stages and salient points. - T/ie rest of the book consists of' inde pendent chapters on special Points." — Liter ary Churchman. , " This book is no ordinary compendium, no mere ' cram-book'; still less is it an ordinary reading book for schools ; but the schoolmaster, the Sunday-school teacher, and the seeker after a comprehensive knowledge of Divine truth will find U worthy of its name. Canon Norris writes simply, reverently, without great dis play of learning, giving the result of muck careful study in a short compass, and adorn ing the subject by the tenderness and honestv with which he treats ii. . . . We hope that this little book will Jtave a very wide circulation and that it will be studied ; and we canpromise that those who take it up will not readily put it down again." — Record. " This is a golden little volume. Having often to criticise unsparingly volumes pub lished by Messrs. Rivington, and bearing the deep High Church brand, it is the greater satisfaction to be able to commend this book so emphatically. Its design is exceedingly modest. Canon Norris writes primarily to help 'younger students' in studying the Gospels. But this unpretending volume is ojie which all students may study with advantage. It* is an admirable manual for those who take Bible Classes through the Gospels. Closely, sifted in style, so thai all is clear and weighty ; full of unostentatious learning-, and pregnant ¦ with suggestion ; deeply reverent in spirit, and altogether Evangelical in spirit ; Canon Norris7 book supplies a real want, and ought to be welcomed by all earnest and devout students of the Holy Gospels?' — London Quarterly Review. A KEY TO THE ACTS OF THE APOSTLES. By John Pilkington Norris, M.A. Small' 8vo. 2s. 6d. "It is* a remarkably well-written and interesting account of its subject, ' The Book of -the Acts? giving us the narrative of St. Duke with exactly what we want in the way of connecting links and illustrations. One most notable and praiseworthy characteristic of the book is its candour. . . . The book is one which we can heartily recommend?7 — Spectator. " Of Canon Norris's ' Key to the Narrative' of the FourGospels? we wrote in high approval not many months ago. The present is not less carefully prepared, and is full of the unosten tatious resitlts of sound learning and patient thought.77 — London Quarterly Review. " This little volume is one of a series oj ' Keys' of a more or less educational character^ which are in. the course of publication by Messrs. Rivington. It gives apparently a very fair and tolerably exhaustive r&umf; of the contents of the Acts, with which it deals, not chapter by chapter, but consecutively in the order of thought?'— Scrooi, Board Chron- " Few books have ever given us more un mixed pleasure than this. It is faultlessly written, so that it reads as pleasantly and enticingly as if it fiad not the least intention of being an ' educational7 book. It is complete and^ exhaustive, so far as the narrative and all its bearings go, so that students may feel that they need not be hunting up other books to supply the lacunae. It is the work of a classical scholar, and it leaves nothing wanting in the way of classical illustrations, which in the case of the Acts are of special importance. And, lastly, it is theologically sound. "— Liter ary Churchman. " This is a sequel to Canon Norris's ' Key to the Gospels? which was published two years ago, and which has become a general favourite with those who wish to grasp the leading features of the life and word of Christ. The sketch of the Acts of the Apostles is done in tke^ same style; there is the same reverent spirit and quiet enthusiasm running through it, and the same instinct for seizing the lead ing points in the narrative." — Record. *#* Other Volumes are in preparation. 22 Jttai*. |Xibittgtrjtt'£ ^uMixattotva RIVINGTON'S DEVOTIONAL SERIES. Elegantly printed with red borders. l6mo. zs. 6d. each. THOMAS A KEMPIS, OF THE IMITATION OF CHRIST. Also a Cheap. Edition, without the red borders, is,9 or in Cover* 6d. "A very beautiful edition. We commend it to the Clergy as an excellent gift-book for teachers and other workers?7— Church Times. " This work is a precious relic of medieeval times, and will' continue to be valued by every section of the Christian Church." — Weekly Review. " A beautifully printed pocket edition of this mai vellous production of a man, who, out of* the dark mists of Popery, saw so much of experimental religion. Those who are well grounded in evangelical truth may use it with profit. "—Record. "A very cheap and handsome edition?* — Rock. " This new edition is a marvel of cheapness?' — Church Review. "Beautifully printed, and very cheap edi tions of this long-used hand-book of devotion?* — Literary World, THE RULE AND EXERCISES OF HOLY LIVING. By Jeremy Taylor, D.D., Bishop of Down and Connor, and Dromore. Also a Cheap Edition, without the red borders, is. THE RULE AND EXERCISES OF HOLY DYING. By Jeremx Taylor, D.X)., Bishop of Down and Connor, and Dromore. Also a Cheap Edition, without the red borders, is. The ' Holy Living* and the ' Holy Dying ' may be had bound together in One Volume, $s. ; or without the red borders, 2s. 6d. " We ought not to conclude our notice of recent devotional books, without mentioning to. our readers the above new, elegant, and cheap reprint, which we trust will never be out of date or out of favour in the English branch of the Catholic Church?7 — -Literary Churchman. ' " These manuals of piety written by the pen of the most beautiful writer and the most impressive divine of the English Church, need no commendation from us. They are known to the world, read in all lauds, and translated. we have heard, into fifty different languages. For two centuries they -have fed the faith of thousands upon thousands of souls, now we trust happy with their God, and perhaps medi cating in Heaven with gratitude on their celestial truths, kindled in theiry souls by a writer who was little short of being inspired." — Rock. " These little volumes will be appreciated as presents of inestimable value." — Public Opinion. " Either separate or bound together, may be had these two standard works of the great divine. A good edition very tastefully printed and bound. —Record. "An extremely well-printed and well got up edition, as pretty and graceful as possible, and yet not too fine for real use. We wish the devotions of this beautiful book were more commonly used77 — Literary Church man. " We must admit that there is a want of helps to spiritual life amongst us. Our age is so secular, and in religious movements so bustling, that it is to be feared the inner life is too often forgotten. Our public teachers may, we are sure, gain by consulting books which show hozv contentedness and selfrenun~ elation may be increased; and in which the Pathology of all human affections is treated with a fulness not common in our theological class rooms " — Freeman. " The publishers have done, good service by the production of these beautiful editions of works, which will never lose their preciousness to devout Christian spirits. It is not necessary for us to say a word as to their intrinsic merits ; we have only to testify to the good taste, judgment, and care shown in these editions. They are extremely beautiful in typography and in the general getting up?7 — English Independent. 'A SHORT AND PLAIN INSTRUCTION FOR THE BETTER UNDERSTANDING OF THE LORD'S SUPPER ; to which is annexed the Office of the Holy Communion, with proper Helps and Directions. By Thomas Wilson, D.D., late Lord Bishop of Sodor and Man. Complete Edition, in large type. t Also a Cheap Edition, without the red borders, is., or in Cover, (id. " The Messrs. Rivington heme published a Supper. The edition is here presented in new and unabridged edition of that deservedly three forms^ suited to the various members oj popular -work. Bishop Wilson on the Lord's the household." — Public Opinion. Mtszxsi. Jttfiiitgtott'* ftarjliaiion* 23 RIVINGTON'S DEVOTIONAL SERIES— Continued. " We cannot withhold the expression of our admiration of the style and elegance in which this work is got up.— Press and St. James' Chronicle. "A departed author being dead yet speak- eth in a way which will never be out of date ; Bishop Wilson on the Lord's Supper, pub lished by Messrs. Rivington, in bindings to suit all tastes and pockets." — Church Re view. / " We may here fitly record that Bishop Wilson on the Lord's Supper has been issued in a new but unabridged form?7 — Daily Telegraph. INTRODUCTION TO THE DEVOUT LIFE. From the French of Saint Frances of Sales, Bishop and Prince of Geneva. A New Translation. "A very beautiful edition of S. Francis de Sales7 ' Devout Life :' a prettier little edition for binding, type, and paper, of a very great book is not often seen?7— Church Review. " T/ie translation is a good one, and the volume is beautifully got up. ft would serve admirably ds a gift book to those who are able tot appreciate so- spiritual a writer as St. Francis?7'— Church Times. *' It has been the food and hope of countless souls ever since its first appearance two cen turies and a half ago, and it still ranks with Scupoli's ' Combatiimento Spirituale? and Arvisenefs ' Memoriale Vita Sacerdotalis? as among the very best works of ascetic theology. We are glad to commend this care ful and convenient version to our readers?' — Union Review. ' ' ' '* We should be curious to know by how many different hands ' The Devout Life' of S. Francis de Sales had been translated into English. At any rate, its popularity is so great that Messrs. Rivington have just issued another translation of it. The style is good, and the volume is of a most convenient size." — John Bull. " To readers of religious treatises, this volume will be highly valued. The ' Intro duction to the Devout Life7 is preceded by a sketch of the life of the author, and a dedica tory prayer of the author is also given?7 — Public Opinion. PRACTICAL TREATISE CONCERNING EVIL? THOUGHTS : wherein their Nature, Origin, and Effect are distinctly con sidered and explained, with many Useful Rules for restraining and suppressing such Thoughts ; suited to the various conditions of Life, and the several tem pers, of Mankind, more especially of melancholy Persons. By William Chilcot, M.A. " An elegant edition of an old devotional manual by a clergyman who was a rector in Exeter at the beginning of the last century. It seems to contain a great deal , of valuable truth as to the sources of evil thoughts and the mode in which they may be' expressed." — English Independent. " The book is worthy of a careful perusal, and is one which once known is likely to be recurred to again and again, a characteristic * not always to be met with in' works of our own day?7 — Record. "Messrs. Rivington have done all that publishers could do to give strengthening matter a clieerfulform." — Church Review. THE ENGLISH POEMS OF GEORGE HERBERT, together with his Collection of.Proverbs, entitled Jacula Prudentum. * " This beautiful little volume will be found specially convenient as a pocket •manual. The , ty acuta Prudentum7 or proverbs, deserve to be more widely known thdn they are at present. In many copies of George Herbert's writings these quaint sayings have been un fortunately omitted." — Rock. " George Herbert is too much a household name to require any introduction. It will be sufficient to say that Messrs. Rivington have Published a most compact and convenient edition ofthe,poems and proverbs of this illus trious English i&Wwf?.— English Church man. " An exceedingly pretty edition, the most attractive form we have yet seqnfrom this de lightful, author, as a gift-bo6k?7— -Union Review. "A very beautiful edition of tlie quaint old English bard. All lovers of the ' Holy' Her bert will be grateful to Messrs. Rivington for the care ands pains they have bestowed in supplying them with this and withal conveni ent copy of poems [so well known and so deservedly prized'7- — London Quarterly Review. "A very tasteful little book, and will doubtless be acceptable to many." — Record. " We commend this little book heartily to our readers. It contains Herbert's English poems and the ' Jacula Prudentum? in a very neat volume which does muck credit to t/te Publishers ; it will, we hope, meet with extensive circulation as a choice gift-book at a •moderate price?' — Christian Observer. 24 Mtszxs. p,irjingt0it'js f ttblkations NEW THEOLOGICAL DICTIONARY. dictionary of doctrinal and historical THEOLOGY. By various writers. Edited by the Rev. John Henry Blunt, M.A., F.S.A. Editor of the Annotated Book of Common Prayer. Second Edition. . Complete in one volume of 833 pages, imperial Svo {equal to six Svo volumes of 400 pages, each), and printed in large readable type, 42s. or half-bound in morocco, 52J. 6d. 1. Nature of the work. This Dictionary consists of a series of original Essays (alphabetically arranged, and 575 m number) on all the principal subjects connected with the Doctrines of the Christian Church. Some idea of the subjects, and of the length of the articles, may be formed from the following titles of those which occupy the work from page 700 to page 720. Sign.Simony.Sin. Sinaitic Codex. Socinianism. solifidianism. Soul. Spinozism. Spirit. Spirit, The Holy. Sponsors.subdeacons. S ublapsarianism. Substance. Suffragan.Sunday. Supererogation. Supernatural. Superstition. S upralapsarianism . Supremacy, Papal. 1. Object of the Work. The writers of all the Essays have endeavoured to make them sufficiently exhaustive to render it unnecessary for the majority of readers to go further for information, and, at the same time, sufficiently suggestive of more recondite sources of Theological study, to help the student in following up his subjects. By means of a Table prefixed to the Dictionary, a regular course of, such study may be carried out in its pages. 3. Principles of the Work. The Editor and his coadjutors have carefully avoided any party bias, and consequently the work cannot be said to be either "High Church," "Low Church," or "Broad Church." The only bias of the Dictionary is that given by Revelation, History, Logic, and the literary idiosyn- cracy of each particular contributor. But the Editor has not attempted to assist the circulation of the book by making it colourless on the pretence of impartiality. Errors are freely condemned, and truths are expressed as if they were worth ex pressing ; but he believes that no terms of condemnation which may be used ever transgress the bounds of Christian courtesy. 4. Part of a Series. The Dictionary of Theology is complete in itself but it is also intended to form part of a Series, entitled, " A Summary of Theology " of which the second volume, "A Dictionary of Sects, Heresies, and Schools of Thought," is in the press. " Taken as a whole the articles are the work of practised -writers, and -well informed and solid theologians. . . . We know no book of its size and bulk -which supplies the information here given at all; far less which supplies it in an arrangement so accessible, with a completenessof information so thorough, and with an ability in the treatment oj 'pro found subjects so great. Dr. Hook's most itseful volume is a work of high calibre, but it is the work of a single mind. We have here a wider range of thought from a greater variety of sides. We have here also the work of men who evidently know what they write about, and are ¦- somewhat more profound (to say the least), than the writers of the current Dictionaries of Sects and Heresies." Guar dian. "Mereantiquarianism.howeverinteresting has httle place in it. But for all practical J&zssvs. fttbmgton'js Publications 25 purposes its historical articles are excellent. They are of course, and of necessity, a good deal condensed, yet they are wotiderfully , compute; see for example suck articles as * A theism? ' Cabbala? Calvinism? * Can onization, 'Convocations? ' Evangelical? 'Fathers? 'Infant Baptism? &>c, &*c. But the strength of the book lies in the theology proper, and herein more particularly in what one may call the metaphysical side of doctrine; — see the articles on * Conceptualism? ' Doubt? ' Dualism? * Election? * Eternity? * Everlast ing Punishment? 'Fatalism? and the like. We mention these as characteristic of the book. At the same time other more practical matters are fully dealt with. There are ex cellent and elaborate papers on such words as ' Eucharist? ' Confession? * Blood? ' Cross? * Antichrist? tosay nothing of the host of minor matters on which it is most convenient to be able to turn to a book which gives you- at a glance the pith of a whole library in a column or a page. Thus it will be obvious that it takes a very much wider range than any undertaking of the same kind in our language; and that to those of our clergy who have not the fortune to spend in books, and would not have the leisure to use tliem if they possessed them, it will be the most serviceable and re liable substitute for a large library we can think of. And tn many cases, while keeping strictly within its province as a Dictionary, it contrives to be marvellously suggestive of thought and reflections, which a serious minded man will take -with him and ponder over for his own elaboration and future use. As an example of this we may refer to the whole article on Doubt. It is treated of under the successive heads of, — (1) its nature; (2) its origin ; (3) the history of the principal periods of Doubt; (4) the consciousness — or actual experience of Doubt, and how to deal with its different phases and kinds ; (5) the relations of Doubt to action and to belief. To explain a little we will here quote a para graph or two, which may not be unacceptable to our readers. . . . The variety of the references given in the course of this article, and at its conclusion, show how carefully the writer has thought out and studied his subject in its various manifestations in many various minds, and illustrate very forcibly how much reading goes to a very small amount of space in anything worth the name of ' Dictionary of Theology? We trust most sincerely t/iat the book may be largely used. For a present to a clergyman on his ordination, or from a par ishioner to his pastor, it would be most appro priate. It may indeed be called 'a box of toolsfor a working clergyman?7' — Literary Churchman. "Seldom has an English work of equal magnitude been so permeated with Cat/tolic instincts, and at the same time seldom has a work on theology been kept so free from the drift of rhetorical incrustation. Of course it is not meant that all these remarks apply in their full extent to every article. In a great Dictionary there are compositions, as in a great fiouse there are vessels, of various kinds. Some of these at a future day may be replaced by others more substantial in their build, more proportionate in their outline, and more elaborate in their detail. But admitting all this, the whole remains a home to which the student will constantly recur, sure to find sfiacious chambers, substantial furniture, and (which is most important) no stinted light." — Church Review. " The second and final instalment of Mr. Stunt's useful Dictionary, itself but apart of a more comprehensive flan, is nowbefore the pub lic, and fully sustains the mainly favourable impression created by the appearance of the first Part. Within the sphere it has marked out fitjtself, no equally useful book of reference exists in English for the elucidation of theolo gical problems. . . . Entries which dis play much care, research, and judgment in compilation, and which will make the task of the parish Priest who is brought face to face with any of the practical questions which they involve yar easier than has been hitherto. The very fact that the utterances are here and there somewhat more guarded and hesitating than quite accords with our judgment, is a gain in so far as it protects the work from the charge of inculcating extreme views, and will thus secure its admission in many places where moderation is accounted the crowning grace.' — Church Times. " The writers who are at work on it are scholars and /theologians, and earnest de fenders of the Christian faith. They evi dently holdfast the fundamental doctrines of Christianity, and have the religious instruc tion of the rising ministry at heart. More over, their scheme is a noble one ; it does credit not only to their learning and zeal, but also to their tact and discretion. 7 — London Quar terly Review. *'* Infinitely the best book of the kind in tfie language; and, if not the best conceivable, it is perhaps the best we are ever likely to see within its compass as to size and scope. A ecu- rate and succinct in statement, it may safely be trusted as a handbook as regards facts, while in our judgment, this second part still maintains the character we gave the first, namely, of showing most ability in its way of treating the more abstract and metaphysical side of theological questions. The liturgical articles also in this part deserve especial men tion. The book is sure to make its own way by sheer force of usefulness?' — Literary Churchman. "It is not open to doubt that this work, of which the second and concluding part has just been issued, is in every sense a valuable and important one. Mr. Blunfs Dictionary is a most acceptable addition to English theological literature. Its general style is terse and vigorous. Whilst its pages are free from •wordiness, there is none of that undue conden sation which, under the plea of judicious bre vity, veils a mere empty jotting down of fami liar statements {and mis-statements), at second or, it may be, third hand from- existing works. Dean Hook's "well-known Dictionary makes the nearest approach to the one now before us, but Mr. Blunfs is decidedly the better of the two?' — English Churchman. " It will be found of admirable service to all students of theology, as advancing and main taining the Church's views on all subjects as fall within the range affair argument and inquiry. It is not often that a work of so comprehensive and so profound a nature is marked to the very end by so many signs of wide and careful research, sound criticism, and well-founded and well-expressed belief." — Standard. 26 Mzbbxb. pibiugtotf* $ ublkattottB THE HAPPINESS OF THE BLESSED CONSIDERED as to the Particulars of their State : their Recognition of each other in that State : and its Differences of Degrees. To which are added Musings on the Church and her Services. By Richard Manx, D.D., sometime Lord Bishop of Down and Connor. New Edition. Small 8vo. $s.6d. "A welcome republication of a treatise once "All recognise- the. authority 'of the com-: highly valued, and which can never lose its ' mamd to set the affections on things above, •value. Many of our readers already know and such works as the one now before us will the fulness and discrimination withwkick the be found helpful towards this good end. We author treats his subject, which must be one are, therefore, sincerely glad that Messrs. of the most delightful, topics of meditation Vo Rivington' have brought out a new edition all whose heart is where the only true trea- of Bishop Maui's- valuable treatise?7 — Re- sure is, and particularly to those "who are cord. entering upon the evening- of life." —Church " This beautiful and' devotional treatise, Review. ' which it is impossible to read without feeling "The value of this book needs not to be re- a more deepened interest in the eternal blessed- ^erred to, its standard character having been ness which awaits the true servants of our for many years past established. The edition \ God, concludes very appropriately with Mus- in which it reappears has evidently teen care- ings on the Church and her Services? which fully prepared, and will be the means of mak- we cordially recommend to our readers77 — ing it more generally known."- — Bell's Mes- Rock. , SENGER. i THE SERVICES OF THE CHURCH. Containing the Book of Common Prayer, the Proper Lessons and Psalms for Sundays and Holy Days, and the Daily Lessons, according to the Use of the Church of England. Crown 8vo. 10s. 6d. THE BOOK OF LESSONS. Containing the Proper Lessons and Psalms for Sundays and Holy Days, together with the Daily Lessons from the Calendar. Crown Svo. gs. AIDS TO PRATER ; OR, THOUGHTS ON THE PRAC TICE OF DEVOTION. With Forms of Prayer for Private Use. By Daniel Moore, M.A., Chaplain in Ordinary to the Queen, and Vicar of Holy Trinity, Paddington, Author of "Sermons on Special Occasions," Hulsean Lectures on "The Age and the Gospel," &c. Second Edition. Square 32mo. 2s. 6d. , " The valuable characteristic of this work a matured judgment,, and of an experimental will be recognised by every serious, thoughtful acquaintance with a subject confessedly dif- Christian, in a word, by all who perceive and jficult, and of supreme importance.77 — Record. lament the growing tendency • to prefer the " Eloquently, ably, and practically written?7 claims of external service, ecclesiastical con- ¦ — English Churchman. troversy, or multiplied activities to the "' 'Aids to Prayer' has deservedly reached practice of private devotion. . ' A ids to a second edition. The sermon method of treat- Prayer7 offers both encouragement and help to ment has been wisely discontinued. —John those who aspire to higher aitaintnents in the Bull. Divine Life. Every page bears theimpressof THE ATHANASIAN ORIGIN OF THE ATHANASIAN CREED. By J. S. Brewer, M.A. , Preacher at the Rolls, and Honorary Fellow of Queen's College, Oxford. 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By John Henry Newman, B.D., sometime Fellow of Oriel College, Oxford. New Edition. Crown 8vo. $s. HERBERT TRESHAM. % A Tale of the Great Rebellion. By the late Rev. J. M. Neale, D.D. New Edition. Small 8vo. $s- 6d. "We cordially welcome a new edition of Dr. surrender of Bristol by Prince Rupert, afford Neale's 'Herbert Treskam.' The -scene is laid proof rqf 'the Versatility oj 'his genius." — Church in the time of the great civil war, and vivid Times. - pictures are drawn of some of the startling "A pleasant Christmas' present is Dr. events that then disgraced the history of this Neale*sf Herbert Tresham.' Such a book is country. • The martyrdom of Archbishop Laud well calculated to correct current views of 'l-jth is described in a manner few besides its author century history." — Church Review. could equal, while the narration of the disas- < "Nothing could be more admirable as a trous battle of Naseby, and the disgraceful Christmas present.1' — Church"News. THE MANOR FARM : A TALE. By M. C Phillpotts, Author of " The Hillford Confirmation. " With Illustrations. SmaU'Svo. 3s. 6d. " The Manor Farm, by Miss Phillpotts, and gentle daughter. The story is a capital author of the 'Hillford Confirjnation? is a illustration of the value of perseverance, and pious story, which amongst other things shows it is a book that will be very usefulinparochial \ the dawning of light in superstitious minds?7 reading libraries " — John Bull. nf{^?NIKG PosT* " A Prettily got-up and prettily written The Manor Farm ' relates how, under little book above the average of the class it be- good influence, a selfish girl became a useful longs to." — Edinburgh Courant. PERRANZABULOE, THE LOST CHURCH FOUND; Or the Church of England not a, New Church, but Ancient, Apostolical, and Independent, and a Protesting Church Nine Hundred Years before the Reformation. By the' Rev. C. T. Collins Trelawny. Seventh, Edition. Crown 8vo. 3.5. 6d. SACRED ALLEGORIES. Illustrated Edition. By the Rev. W. 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He does not carry the student out of his depth by sudden plunges', but leads him gr adually onward, never beyond his depth from any desire to hurry forward. Tke examples appear to be particularly well arranged, so as to afford a means of steady progress. With suck books the judicious teacher will have abundant supply of examples and problems for those who need to have each step ensured by familiarity, and he will be able to allow the more rapid learner to travel onward with ease and swiftness. We can confidently recommend Mr. Hamblin Smith'sbooks. Can didates preparing for Civil Service examina tions under tke new system of open competition will find these works to be of great value." — Civil Service Gazette. EXERCISES ON ALGEBRA. Part I. l2mo. 2s. 6d. By J. Hamblin Smith, M.A. ELEMENTARY TRIGONOMETRY. M.A. i2mo. 4?. 6d. By J. Hamblin Smith, ELEMENTARY HYDROSTATICS. M.A. i2mo. 3s. By J. Hamblin Smith, ELEMENTS OF GEOMETRY. By J. 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Abridged and adapted for the Use of Schools, by Arthur Sidgwick, M.A., Assistant Master at Rugby School, and formerly Fellow of Trinity College, Cambridge. ARISTOPHANES. The Clouds. The Frogs. The Knights. Plutus. EURIPIDES. Iphigenia in Taurus. The Cyclops. Ion. Small Svo. is. 6d. each, or is. in paper cover. MESSRS. RIVINGTON'S COMPLETE SCHOOL CATA LOGUE, with Press Notices and .Specimen Pages, may be had on, appli cation. INDEX Abbott (Evelyn), Selections from Lucian, Adams (W), Holy Week, . . - . — Saered Allegories, A Kempis, Imitation of Christ, Alford (Henry), Greek Testament, New Testament for Eng lish Readers, Andrewes (Bishop Lancelot), Manual for the Sick, ... Annotated Prayer Book, By J. H. Blunt, Annual Register, .... Aristophahis Comcedise, by W. C. Green, Aristophanes (Scenes from), by Sidgwick, Avancini, Vita et Doctrina Jesu Christi, . Bickersteth (E. H.), Two Brothers, _ Yesterday, To-Day, etc., . . . Bigg (Chas), Thuoydidis Historia, Blunt (J. H.) Directoriura Pastorale, „ Household Theology, Key to Bible, __ Key to Church Catechism, . Key to Church History 30 3 27 18 13 10 28 3° 16 7 23 6 13 (Ancient),(Modem), Key to Church History Key to Common Prayer, ¦ Reformation, . _! . and Norris (J. P.), Keys to Christian Knowledge, and Phillimore (G. F.), Book of Church Law, . . Body (George), Life of Justification, Book of Lessons, ¦ The, of Church Law, Brewer (J. S.), Athanasian Greed, . Bright (A. W.), and Medd (P. G.), Liber Precum Publicarum, Bruton (E. G. ), Ecclesiastical Dilapidations, Campion (W. M.) and Beamont (W. J.), Prayer Book Interleaved, Catena Classicorum, Chilcot (William), Evil Thoughts, . Church Builder, . >¦ . Common Prayer and Ordinal, 1549, Companion to Old Testament, Consolatio, by C. E. Kennaway, . Demosthenis Orationes, by Arthur . Holmes, . • sS . PublicEe, by. G. H. Heslop, \ . 28 Dictionary of Theology, . . 24 DSlIinger (John J. Ign. Von.), Fables re specting the Popes, &c, . . 14 , : s_; — Lectures on Reunion, . . . 3 Dominican Artist (A), . . 4 Edward VI., First Book of Common Prayer of, ... 16 Euripides, Scenes from, by Sidgwick, 30 Field (Walter), Stones of the Temple, . . 8 Fosbery (T. V.), Hymns and Poems, &c, 7 Glossary of Ecclesiastical Terms, by Orby Shipley, ... 7 Goulburn (Dean), Manual of Confirmation, 6 Family Prayers, . 6 Pursuit of Holiness,- . 1 Thoughts on Personal Religion, .... t Gould (S. B.), Curious Myths, &c.( 17 — — ¦ ¦ ¦ Religious Belief, . 3 Gratry. (Pere) Henri Perreyve, , . 5 Last Days of, 5 Greek Testament, by Dean Alford, t6 Green (W. C), Aristophanis Comosdise, . 28 Guide to Heaven, . . . .2 Gurney (Augustus), Home Life of Jesus of Nazareth, . . . 12 Haddan (A. W.), Apostolic Succession, 18 Help and Comfort for the Sick Poor, 18 Herbert (George), Poems and Proverbs, 23 Herodoti Historia, by H. G. Woods, '28 Heslop (G. H.), Demosthenis Orationes Publicse, . 28 Hidden Life of the Soul, . . 4 Hodgson (Chris.), Instructions for the Clergy, . ' . 16 Holmes (Arthur), Demosthenis Orationes, 28 Homeri Ilias, by S. H. Reynolds, . . 28 Hook (W. F.), Family Prayers, 6 Hoole (Chas. H.), Shepherd of Hermas, 6 Hymns and Poems, by T. V. Fosbery, 7 Imitationof Christ, . . .22 Isocratis Orationes, by John Edwin Sandys, 28 Janus, Pope and Council, . 17 Jebb (R. C), Sophoclis Tragosdia:, 28 Juvenalis Satirae, -by G, A. Simcox, 28 Kay (W.) on the Psalms, '. 13 Keys to Christian Knowledge, 19, 20 Kennaway (C. E.), Consolatio, . 6 32 Inbcx Letters from -Rome on the Council, by Quirinus, . . . . 17 Liber Precum Publicarum, . . . 13 Liddon (H. P.), Bampton Lectures, 13 Elements of Religion, . 13 University Sermons, 13 Louise, Life of Madame, de France, . 4 Lyte (Henry F.), Poems, , . ,11 MacColl (M.), Damnatory Clauses, etc., 7 Mahan (Milo), Church History, , .12 Mant (Richard), Ancient Hymns, . 7 — Happiness of the Blessed, 26 Melvill (Henry), Sermons, . . 15 Latter Sermons, 15 Sermons on Less Promi nent Facts, * . . . -15 Mercier (Anne), Our Mother Church, . 12 Moberly (George), Brighstone Sermons, . 3 — — Great Forty Days, 3 Monsell (John S. B.), Parish Musings, . 8 Moore (Daniel), Aids, to Prayer, . , 26 -¦ — Sermons, 9 Romanoff (H. C), S. John Chrysostom's Liturgy, . . . 11 Rossetti (Maria F.), Shadow of Dante, . 8 MozIey"s (J. B.) Lectures on the Miracles, 11 Neale (J- M.), Herbert Tresham, . 27 Newman (J. H.), Sermons, . 27 ¦ Sermons, Oxford Uni versity, 27 Sermons, Subjects of the Day, . . 27 New Testament by Henry Alforji, . 16 Norris (J. B.), Key to the Acts, . 21 Key to the Four Gospels, . 21 Papillon (T. L.), Terenti Comoediae, * . 28 Path of Holiness, . . t .2 Perraud (Pere A.), Last Days of Pere Gratry, . . . . .5 Perreyve (Henri), Life of, . 5 Persii Satirae, by A, Pretor, . 28 Phillpotts (M. C), Hillford Confirmation, 18 Manor Farm, 27 Pope, The, and the Council, by Janus, . 17 Prayer Book Interleaved, . . 10 Prayers and Meditations for Holy Com- Quirinus, Letters from Rome, . . 17 Reynolds (S. H.), Homeri Ilias, . . 28 Ridley (W. H.), Bible. Readings, . 11 Rivington's Devotional Series, . 22 Mathematical Series, . . 29 Roberts (John), English Nursery Rhymes, 27 Romanoff (H. C), Historical Narratives, . 10 . Rites and Customs of Sales (S. Francis de), Devout Life, - s— Letters, Life, . 1 Spirit, Sandys (J. E.), Ispcratis Orationes, /, Scudamore (W. E.), Manual of Prayers. . . — . Notitia Eucharistica, Self- Renunciation, .... Services of the Church, Shakspere's As You Like It, . , ; Coriolanus, — Hamlet, Macbeth, Much Ado about Nothing, — — Tempest, , . , Shepherd of Hermas, Shipley (Orby), Glossary of Ecclesiastical Terms, ..... Sickness ; Its Trials, &c, Sidgwick's Scenes from Greek Plays, Simcox (G. A.), Juvenalis Satirae,, . Smith (J. H.), Algebra, Part I. . Algebra, Exercises on, ; Geometry, Hydrostatics, Statics, • Trigonometry, (R. Prowde), Latin Prose Exercises, Sophoclis Tragcediae, by R. C. Jebb, Stainer Gonn)» Theory of Harmony, . Star of Childhood, . Stephens (A. J.), Argument : Sheppard v. Bennett, Stone (S. J.), Poems, , Sutton (Fred. H.), Church Organs, Taylor (Jeremy), Holy Dying, . — . — : ^ — Holy Living, Terenti Comoediae, by T. L. Papillon, Thucydidis Historia, by Chas. Bigg, Treasury of Devotion, . . . Trelawny, {C. T. C), Perranzabuloe, 2 Walton (H. B.), and Medd (P. G.),' m Common Prayer and Ordinal, 1549, . i< Way of Life, . . . . : Williams (Isaac), Devotional Commentary, jc -Female Scripture Char- 23 655 28 3 2630 30 3<>3° 3030 7 27 3<>28 29292929 29 29 3028 2828 acters, - Old Testament Char- the Greco-Russian Church, acters, Wilson (Bishop), Lord's Supper, , Woods (H. G.), Herodoti Historia, Wordsworth (Charles), Catechesis, YALE UNIVERSITY LIBRARY 3 9002 05094 2722