CHAPTERVII.

CHAPTERVII.AGOOD nameisbetter than precious ointment; and the day of death than the day of one’s birth.SectionIV.continued.——Providential Paradoxes leading up to the conclusion, Fear God.(1.)GOOD is a name, (2.) good more than spikenard’s fame; and a deathday is better than one’s birthday.VII.(1.)Goodisa name, above ointment good(there is an alliteration here which gives great pungency to the sentence. The Masorets commence this paragraph with a large letter. The Jews have discovered many mysteries in these letters, but here, perhaps, it is sufficient reason to allege that a new division of the subject begins);andtheday(but without the article) ofthe death abovetheday of his birth(equivalent to one’s birth, for there is no nominative expressed. Some have remarked that the second clause being connected by a conjunction with the first, is to be looked upon as containing a consequence of the fact stated in the first; which is quite true if not pressed too far. Possibly the idea might be presented thus——All the ointment’s costly fameIs not so good as a good name,And thus it comes that dead saints dieIn odour of sweet sanctity).2 ¶It isbetter to go to the house of mourning, than to go to the house of feasting: for thatisthe end of all men; and the living will layitto his heart.(3.) Good is it to go to the house of mourning, rather than to go to the house of feasting; because therein is the end of every human thing, and the living should lay it to his heart.(2.)Goodis itto go to the house of mourning, more than to go to the house of feasting, in which(full relative)is(emphatic)the end of all the man(the end of all humanity generally: every real biography is a tragedy and ends with a death),and the livingonewill give it to his heart.3¹Sorrowisbetter than laughter: for by the sadness of the countenance the heart is made better.¹Or, anger.(4.) Good is disappointment above laughter; for by spoiling the features the heart is improved.(3.)Goodisvexation(the vexation of disappointment——seechapteri.18, references)above laughter; for intheevil(concrete, and therefore an evil or distortion) ofthe faces(plural, butפניםis so generally, as the faceis double)is bettered(ape. judverb, with doublejud) theheart. I think the equivoke here is, ‘the worse one looks, the better one gets.’4 The heart of the wiseisin the house of mourning; but the heart of foolsisin the house of mirth.That heart of the wise which is in the house of the mourning, when the heart of the befooled is in the house of mirth.(4.)The heartofwise ones(as ‘heart’ is repeated again, it gives the idea of ‘that heart’ spoken of before. This, however, as occurring in a new clause containing a fresh sentiment, must not be pressed too far) isinthehouse of mourning, andtheheart of befooled ones inthehouse of rejoicing.This aphorism is very suggestive: the heart of the wise is improved in the house of sadness; fools, or rather befooled ones, who are mistaken with their own joy, are improved in the house of feasting, but it is an improvement in evil. This equivoke the rendering of theLXX.preserves.5It isbetter to hear the rebuke of the wise, than for a man to hear the song of fools.(5.) Good is it to hear the rebuke of the wise, more than that any should hear the song of the befooled.(5.)Goodis itto heartherebukeof awise one(גערתoccurs in this book here only, but at Proverbsxiii.1, 8,xvii.10),aboveaman(i.e.any one)hearing a songofbefooled ones(the hiphil form is here especially to be noticed, ‘many befooled ones sing;’ as Jeremy Taylor says, ‘We commonly enter singing into the snare.’ Ginsburg would amend this passage by relegating theאישto the first clause; but this is to miss the point, which is, that ‘it is better to listen to a wise rebuking, than forany oneto hear the song of the befooled’).6 For as the¹crackling of thorns under a pot, soisthe laughter of the fool: this alsoisvanity.¹Hebrewsound.For as the crackling of thorns under a pot, so is the cackling of the befooled——and besides, it is evanescent.(6.)For asthevoice of the thorns under the pot(there is both alliteration and equivoke here, the rootסורhaving the meaning, ‘to turn aside,’ ‘be crooked,’etc., andסר, ‘displeased,’ 1 Kingsxx.43,xxi.4)so(the word ‘so’ is somewhat emphatic, as standing alone)a laughofthe befooled(generic),also this is vanity(i.e.an instance of evanescence).7 ¶ Surely oppression maketh a wise man mad; and a gift destroyeth the heart.Yet affliction makes false a wise man’s hope, and destroys the heart of his purpose.(7.)For the oppression(generic, ‘the affliction of life’)makes mad(poel future, occurs Jobxii.7, Isaiahxlii.5; compare also chapterii.2, which we have seen is the madness of false expectation)a wise man(hencethe meaning must be, that the oppressions or afflictions of life put out the calculations of the wise, and make their expectation false)and destroys with respect to the heart(את לב, therefore emphatic; hence theLXX.renderτὴν καρδίαν, and the meaning is, that affliction [compare chapteriv.1] not only makes his expectations false, but disappoints his desires; which clearly, with the advantages of sorrow stated above, it ought not to do to awiseman)of his purpose.(Following theLXX., who derive the word from the rootמתן, which exists in the Arabic, and also in the Syriac——see Bernstein,s. v.,(‡ Syriac word)‘moratus est,’ ‘tardus fuit;’ ‘that which is purposed or appointed’ would be quite a natural meaning, forנתןnot only has the meaning ‘to give,’ but also ‘to settle or appoint.’ If we render with the Authorized Version ‘gift,’ we introduce an idea altogether new and strange, while with the rendering supported by theLXX.and unpointed text, the aphorism connects itself with what went before and follows after.)8 Betteristhe end of a thing than the beginning thereof:andthe patient in spiritisbetter than the proud in spirit.(6.) [Yet] good is the end of a matter, and more than its beginning.(7.) [And] good is the long-suffering soul above the high swelling spirit.(8.)Goodisthe end of a matter(in its technical sense of a reasoning)above its beginning; good is a long spirit above a high spirit(this is equivocal; ‘long-suffering is better thanhighmindedness’ will render the equivoke. Thus, then, it appears that these aphorisms are all closely related to one another, or, at any rate, hang on the same thread of argument. The existence of oppression makes the wise man mad by reason of disappointed hopes, and destroys his purpose; but he must wait to see the end, and be patient. ‘Good’ has occurred in seven paradoxical relations, having the appearance of evil. The same strain is continued in the following, but the argument is somewhat different).9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.Do not be in haste to be disappointed; for disappointment nestles in the bosom of the befooled.(9.)Do not hasten in thy spirit to be angered(by disappointment),for anger in the bosom of befooled ones rests.10 Say not thou, What isthe causethat the former days were better than these? for thou dost not inquire¹wisely concerning this.¹Hebrewout of wisdom.Do not say either, How was it that former days were so good as compared with these? because it is not wisdom which prompts you to inquire in this way.(10.)Do not say(אל, the particle of prohibition being repeated, this second is equivalent to ‘neither say’)what was(how was it)that the days(with the article, and therefore generic),the former ones(again generic, in strict apposition)were good ones beyond these(the whole construction of the sentence shows that theLaudator temporis actiis here specially reprehended),because not from wisdom(i.e.thewisdomof such an inquiry is here negatived)thou askest(שאלis to ask in the sense of wishing to have——Exodusiii.22)upon(or about)this.11 ¶ Wisdom¹isgood with an inheritance: andby it there isprofit to them that see the sun.¹Or, as good as an inheritance, yea, better too.As good is wisdom as an inheritance, and something more, to those who see the sunshine;(11.)A goodiswisdom(the two nouns both abstracts or in strict agreement)together with an inheritance, and a profitable thing(וְיֹתֵר, which the Masorets point as a participle, notיתרון, which would give a different idea,i.e.a ‘profit generally,’ which, in the sense of this book, wisdom is not always, for it fails, through unforeseen accidents, of always attaining its end, and sometimes perishes like folly; but with an inheritance, wisdom to know how to use it is always a real advantage in some way even in this life, and hence the qualification)tothosethat see the sun(generic, as a sun which is light and warmth indeed, but also glare and heat).12 For wisdomisa¹defence,andmoneyisa defence: but the excellency of knowledgeis,thatwisdom giveth life to them that have it.¹Hebrewshadow.for the shelter of wisdom is just as the shelter of money: but the profit of knowledge is, the wisdom that enables its possessor to live.(12.)For in shadowofthe wisdomisin shadowofthe silver.(The sentence, whichever way we take it, is enigmatical, as indeed the form shows. TheLXX.renderad sensum, ‘Because in her shadow, wisdom is as the shadow of silver,’ but very probably not because they read differently, this rendering merely gives the equivoke; for the literal meaning of the sentence, as it stands in the text, is, ‘Because in the shadow of wisdomgenerically,is the same as to be in the shadow of money.’ The idea of shadow arises naturally from that ofsunshine, spoken of above; for we must remember that in the East, shadow is always desired, and it is to the natives of southern Europe and Asia the symbol of pleasant refreshment. Shadow and sun are cognate ideas——see Psalmsxci.1, Isaiahxxxii.2. Again, the rootכסףhas the meaning to desire earnestly——see Jobxiv.15, Psalmsxvii.12; hence the further play upon the words.)And a profit of a knowledge of the wisdom?(generic, this special wisdom, but the passage might also be rendered, and a ‘profit of knowledge, it is wisdom which,’etc.) itenlivens its possessor.(The Masorets, by accentingדַּ֔עַתwith zakeph, separate it from what follows, and so render as above. Thus the meaning is——‘and there is this advantage in the knowledge of wisdom, it makes its possessor live,’ or gives him life: but not absolutely so; this appears from what follows.)13 Consider the work of God: for who can makethatstraight, which he hath made crooked?Consider then, with regard to the working of the Almighty, that none is able to explain with regard to what He has made complex.(13.)See(as the verb stands first, this is the emphatic word in the sentence, equivalent, therefore, to ‘observe, however’)with respect to the working of the Deity, for who is enabled to set in order(occurs chaptersi.15,xii.9 only, and is a word peculiar to Ecclesiastes; it is used in thetechnical sense of ‘resolve,’ or ‘account for,’ a providential mystery)with respect to that which(theLXX.give the force of thisאתhere by the renderingὃν ἂν ὁ Θεὸς)He hath involved it?(עות, in hithpael, occurs Jobxix.6, chaptersi.15, andxii.3. The cognateעוהoccurs nearly as often, and with the same signification, which is the exact opposite ofתקן, ‘to involve,’ ‘make complex.’ ‘Who can resolve that with respect to which He has determined that it shall be involved?’ is the precise meaning given by the suffix to the verb.)14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath¹set the one over against the other, to the end that man should find nothing after him.¹Hebrewmade.In the day then of good, accept the good; in the day of distress, discern: for the one indeed hath the Almighty appointed as the counterpart of the other, for the very purpose that Humanity should by no means be able to discover anything of what is to result.(14.)In a day of good(טובה, the abstract here having the meaning of ‘prosperity’)be in good(which theLXX.render, ‘live in good,’ and as the root is repeated, we must render,thatgood),and in a day of(with the meaning, ‘and in a time also of’)evil(abstract as above)see(emphatic, not only from the alliteration ofרעהandראה, but from its being the same word at the end as at the beginning, verse 13).Moreover, with respect to this, to the counterpart(לעמת,see chapterv.16 (15), where this word is discussed)of that makes(i.e.so works)the Deity, for the reason(על דברתoccurs chaptersiii.18,vii.14,viii.2, and in the same sense ‘to the intent that’)he might not(contract relative, with the negative, and involving its usual subjunctive meaning)findevenhumanity, his future(i.e.that which comes after him or succeeds, whether this be due to his own labour or otherwise)anything(which is reserved to the end of the sentence, and is equivalent to ‘anything at all.’ Thus, then, the transition to the next clause is quite manifest. It follows of course that this uncertainty as to the result applies even in the case of virtue and vice: this, therefore, is the topic next discussed).15 Allthingshave I seen in the days of my vanity: there is a justmanthat perisheth in his righteousness, and there is a wickedmanthat prolongethhis lifein his wickedness.With regard to the whole of life, then, I have observed during the days of my evanescent existence that there may be a just man who perishes by reason of his justice, and there may be an impious man who prolongs his existence by his wrong.(15.)With regard to the whole(withאתand the article, ‘with regard to the whole of life’ is therefore the meaning, as so often in this book——seechapteri.2)I have observed in the days of my vanity(with the idea, therefore, ‘so far as my short experience goes’) thatthere is(a person or thing)made right, yetperishing in his righteousness, andthatthere is(asישis repeated it becomes emphatic, and thus we must render ‘there also is’)an impious caused to be prolonging(himself)in his mischief(i.e.the hiphil participle gives the idea that this prolongation of life by evil means, or the like, is due to the wickedness itself: it is again the problem of successful impiety; for the wordמאריךcompare Exodusxx.12).16 Be not righteous over much; neither make thyself over wise: why shouldest thou¹destroy thyself?¹Hebrewbe desolate.Do not be then righteous to excess, or make thyself wise too confidently: why shouldest thou be grievously disappointed?(16.)Do not be made right too much, and do not(repeated, ‘do not also’)make thyself wise(the hithpael occurs only Exodusi.10, and has a sinister meaning. Pharaoh’s policy with the children of Israel was for the time dealing wisely, but also a ‘prolonging in wickedness’)to excess(‘or over andabove what is reasonable,’ expecting a ‘profit,’יותר, from it, in that sense in which this word is used in this book).Wherefore shouldest thou be desolated?(but the hithpolel occurs Psalmscxliii.4, Isaiahlix.16,lxii.5, Danielviii.27, and in all cases with the idea of ‘consternation’ at an unexpected and afflictive occurrence. Thus the meaning must be, ‘that this righteousness overmuch, and wisdom beyond what is reasonable, will disappoint.’ We must not then, in the days of our vanity, expect too much from right actions; they may to all appearance prove as disastrous as the most impious could be. In the same way impiety, that is, high-handed and presumptuous rebellion against right, may succeed so well that it may cause a prolongation of itself; the very word is sarcastic, as pointing to an end of wrong at last. The inference naturally seems to be——If this be so, what is the use of doing right at all? but a deeply sarcastic refutation is given to this thought in the succeeding clause).17 Be not over much wicked, neither be thou foolish: why shouldest thou die¹before thy time?¹Hebrewnot in thy time.but then, do not be wicked to excess either, and by no means become a clever fool: why shouldest thou die when it is not thy time?(17.)Do not be impious to excess, and do not be(the quadruple repetition of the particle of prohibition gives emphasis to it, especially at the close of the sentence——(1.) Do not be over right, and (2.) do not be over wise either, (3.) nor impious either, nor (4.) still less either a clever fool, are the four stages of the argument; the emphaticתהיis reserved to the last clause here in this member; in the former clause it stands first, giving it thus a still further sarcastic emphasis, something like our ‘whatever you are do not be’)an elaborate fool(סכל, compare chaptersii.19,x.3, 14; and see the meaning of this term discussed there. This wickedness then, it seems, is wise folly, or false prudence).Wherefore shouldest thou die inwhat isnot your time?The sarcasm is surely deep and cutting which, covertly reminding the impious that he has yet to die, advises him not to die before his time.18It isgood that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.It is good that thou shouldest lay hold of the former; moreover, of the latter, by no means let your hand touch it, for he that fears God comes out safely with regard to all of these.(18.)Goodit isthat(full relative, referring to both the following clauses)thou layest hold of this, and, moreover, from that do not withhold with respect to thine hand(the rootינחoccurs chaptersii.18,x.4,xi.6; see also Genesisii.15,xix.16,etc.——the precise meaning being, in all these cases, ‘to lay up.’ TheLXX.translate this word byμιαίνῃς, ‘defile;’ and hence consider the word to refer to the second clause of the verse above; but it may be doubted, as Schleusner points out, whether the rendering of theLXX.is not a misreading of Symmachus’μὴ ἀνῇς, which was successively altered toμίανῃςandμὴ μίανῃς, so that with this before us we may well reject their reading as not entitled to disturb our confidence in the Hebrew text; observing also that it isאת ידך,i.e.do not rest, or do not lay it up,with respect tothy hand; the conclusion is, do not touch either the wickedness or the false prudence. The rendering of the Authorized Version is ambiguous; it is not clear whatthe second ‘this’ refers to, but evidently admits of the meaning above. The whole drift then of the aphorism is, ‘lay hold of right notwithstanding, and have nothing to do with wickedness’).Forhe whofears God goes out of(or ‘gets free from,’ asאתfollows)with respect to all of them(i.e.the whole four difficulties here mentioned; he will neither be over-expectant of an immediate result from his righteousness, nor of his prudence; on the other hand, he will not be either impious, or an elaborate fool).19 Wisdom strengtheneth the wise more than ten mightymenwhich are in the city.This wisdom is a better defence to the wise than ten powerful men within a fortress.(19.)The wisdom(wisdom generically)strengthens(a play betweenתאחזabove andתעזhere)to the wise more than tenpersons whohave been invested with power who are(emphatic)in a city.Powerful men in a city are hard to overcome, or get at; ten, the indefinite number, gives the idea of ‘ever so many.’20 Forthere isnot a just man upon earth, that doeth good, and sinneth not.However, there is no single man on earth so right that he always does good, and never makes a wicked mistake.(20.)For a man(a man, as a specimen of the race, which we have already seen is the meaning of this word standing alone without the article)there is not(for we have in this caseאין, and notלא; thus the meaning is, ‘there is not a single man’)made right in the earth who does good and does not sin(i.e.‘make wicked mistakes:’ hence, as no man is perfectly right, it would be unreasonable to expect a perfect result; thus the relevancy of verse 17 is apparent. If our right acts do not always succeed, it is but just, considering the many sins we all commit).21 Also¹take no heed unto all words that are spoken; lest thou hear thy servant curse thee:¹Hebrewgive not thy heart.Besides, to all those arguments by which men direct themselves, do not give much heed, just as thou hadst better not listen to thy servant when he curses thee;(21.)Moreover(an additional reason), toall the words(הדברים, in the usual sense, and very emphatic as followed by the corresponding verb)which they speak(reason about)do not give thine heart(because they are not worth thinking about: the reason follows),which(repeated, equivalent to ‘they are such that’)not dost thou hear(‘as thou wouldest not listen to if’)with respect to thy servanthe wascursing thee.22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.because thou knowest that besides, times out of mind thyself also hast cursed——some one else.(22.)For moreover, times many knows(but theLXX.readירע,κακώσει, ‘afflicts,’ that is, the servant does so. Symmachus also readsὅτι πρὸς πλεόνακις καιροῦ πονηρεύσεται καρδία σου, supporting theLXX.; the Syriac, on the other hand, reads as the Hebrew. If, therefore,ירעwas the real reading, the change took place in ancient times)thy heart(which is nominative toידע)which(the third repetition of the relative; it ought therefore to be taken in the meaning of ‘and this,’)also thou(which is emphaticif we follow the Masorets, who pointאַתָּin which apparently they are supported by both theLXX.and Symmachus)hast cursed others.Were it not for this suspiciousאַתָּthere would be no reason at all to disturb the present Hebrew text. Nor, probably, is the evidence strong against it, unless indeed it should turn out, on further investigation and discovery, that when the version of theLXX.was made, there was a greater difference between the letters͏͏רandדthan there is now. If the reading of theLXX.were right, the following was the meaning of the passage:——‘Moreover, to all the words which they speak [they being supposed to refer to the wicked, hence the explanatory gloss of B,ἀσεβεῖς], do not give thine heart,’——which [amounts to this]——‘thou wouldest not hear (or listen to) with respect to thy servant cursing thee, because many times he vexes thy heart, which [amounts to this also] in regard that thou hastcursedothers.’ The innuendo being that our reasonings with regard to God’s dealings with ourselves are like the rash improper speeches of a grumbling servant. It must be confessed that the expression,אשר גם את קללת, literally, ‘which also with respect to thou hast cursed,’ is unprecedentedly harsh and elliptical, even for Koheleth. But to alter the text——and the Masoretic punctuation is here a virtual alteration of the text——is to interpret an imaginary document, and not the one which exists before our eyes. The Masorets, however, with their customary caution——and in this respect they are a brilliant example to some modern critics——would not add a single letter, on mere conjecture only, however plausible.23 ¶ All this have I proved by wisdom: I said, I will be wise; but itwasfar from me.24 That which is far off, and exceeding deep, who can find it out?All this have I explored by means of wisdom. I said, I shall be wise enough, but what may be is altogether beyond me! beyond me how far? a double depth! how could any find it?(23, 24.)All this(the Masorets pointזֹהfeminine, equivalent to neuter)have I tried with wisdom; I said I will be wise(withהparagogic, and Taylor in his note observes that this form is optative, and expresses a strong desire [Lange,Commmentary on Old Testament, American edition]; might it not with truth be said that it is the abstract idea of which the verb is the concrete, ‘I shall be wisdomed’?),but that was far from me(but notice againרחוקה, agreeing no doubt withחכמהunderstood, but not the less an abstract on that account: it wasfarnessordistance itselffrom me——‘beyond my reach’ is the meaning),a distantthing,whatis itwhich it will be(that is, that he could not reach by wisdom to discern what the future might be),and deep, deep(‘doubly deep,’ very emphatic),who will find it out?(as these questions expect the answer, No, theyare equivalent to ‘a distantthing! is not it, the future, indeed? and a vast depth which none can discover.’)This concludes this part of the discourse, as is evident from the formula, ‘I turned round, I and my heart,’ with which the following passage begins; that which is to succeed is a personal experience of another kind.25¹I applied mine heart to know, and to search, and to seek out wisdom, and the reasonof things, and to know the wickedness of folly, even of foolishnessandmadness:¹HebrewI and my heart compassed.To come to another point then, in my own experience of knowledge and investigation: I mean the discovery of wise and prudent experiments by which one may recognise wickedness as folly, and false-prudence as mad disappointment.(25.)I turned round(to do something, as this formula always implies),I and my heart(for we have here aconfession)to knowandto investigate(that is in order to know,etc., the prepositions being repeated)and seek(without a preposition; the distinction seems to be that the seeking is to be the consequence of the above investigation)wisdom and device(חשבוןis exclusively a Koheleth word, and occurs verse 27,ix.10, only, it is thus not easy to determine its precise meaning, but it is probably, as Moses Stuart points out, the opposite ofהללות; and if so, it will be something reasonable, in the sense of wise or well-formed and successful plan, as its opposite is an ill-formed and disappointing one; thusהשבונות——occurs only here, verse 29, and 2 Chroniclesxxvi.15, where it is used to denote Asa’s engines of war——is evidently ‘efficient contrivances.’ To know wisdom anda device, then, in this sense, is ‘wisdom how to obtain a reasonable or proper result; and, on the other hand, to discover the opposite.’ With this accords what follows),and to know(as this is repeated it is equivalent to, and so to know)wickedness(as)folly(כֶסֶל——the only instance of the occurrence of this form in Ecclesiastes——compare Jobviii.14,xxxi.24, where we find that ‘expectation’ is the meaning, though not necessarily in a bad sense, yet clearly so here. TheLXX.renderἀσεβοῦς ἀφροσύνην[whichE.X.alter toεὐφροσύνην], ‘the folly of a wicked person’)and the false wisdom(plural form inות——with the article)follies(הוללות, as we have seen, compare chapteri.17, of the disappointing kind. TheLXX.render hereὀχληρίαν, ‘trouble,’ andπεριφοράν, ‘madness,’ withκαὶ‘and,’ which is so far wrong, as there is no conjunction in the original. The meaning of this passage it is no doubt difficult to discover, but if we are right in the above analysis the interpretation must be as follows: ‘I turned myself round, I and my heart——(or, my own personal experience) to know and to investigate, and so seek, wisdom and well-formed plans: and so to recognise a wicked folly; and [a series of] falsely-wise acts, [which were] disappointing follies.’ The punctuation represents the accents, the larger distinctive accents being represented by the longer pauses. The Syriac reads(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word), ‘to know the wickedness of the fool, and folly andadultery,’ which coincides with the above; areason for the peculiar rendering ‘adultery’ will appear presently).26 And I find more bitter than death the woman, whose heartissnares and nets,andher handsasbands:¹whoso pleaseth God shall escape from her; but the sinner shall be taken by her.¹HebrewHe that isgood before God.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.(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(אתwith the article, which theLXX.note byσὺν, 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 accentuation, 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 distributive, ‘in the nature of an ensnarer’ then, see Proverbsxii.12, chapterix.14, where this form aloneמצודהin the feminine occurs, chapterix.12, Isaiahxxix.7, Ezekielxix.9, and with shurek at Jobxix.6; there is a slight difference in meaning in these forms)and allurements(the rootחרםis to destroy, and the noun signifies ‘a cursed thing’ as often as a ‘net;’ see Deuteronomyvii.26, Joshuavi.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 bondsherhands(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(emphatic),but the erring one(a full participle, which theLXX.note)is taken by her(emphatic).27 Behold, this have I found, saith the Preacher,¹countingone by one, to find out the account:28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.¹Or,weighingone thing after another to find out the reason.Observe, this have I discovered, and this is what the Preacher announces, one after another, so as to find out a wise experiment; 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.(27, 28.)Observe this, have I found the speech of Koheleth(it is usually said thatאמרהis a feminine agreeing withקהלת, butקהלתwas a king, and so certainly masculine. It has been proposed to writeאמר הקהלת, but this is another instance 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 masculines. Now,אמרis ‘to say,’ to ‘announce,’ and therefore the abstract will be ‘the announcement;’ this abstract, however, stands by itself, and is not joined closely toקהלת, as in that case it would have beenאמרת. 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, andhas not found(the ‘not’ is emphatic, and denies that he has discovered it: experimental science did no more for him than moral);a man(אדם; we should have anticipatedאישfrom the context, butאדםincludes both sexes, so that we have a sarcastic equivoke)a single one from a thousand have I found, but a woman in all 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 concubines. 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, such as Zadoc and Nathan, that he could trust. The word ‘found’ occurs seven times in its different forms——it isallhe could discover).29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.Only observe, this I have discovered, namely, that the Almighty has with respect to humanity done what is correct, buttheyhave sought out machinations without number.(29.)Only(which standing first is emphatic: ‘Thisaloneis a real discovery, or a safe induction from my numerous trials’)observe, this have I discovered, whichis that he hasmadeeventhe Deity with respect to the man(i.e.‘has done in regard to man,’ theLXX.notice this byσὺν τὸν ἄνθρωπον)right(or ‘correct,’ see 1 Samuelvi.12, Proverbsxi.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 feminine 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 Genesisii.24, which assigns one man to one woman, and the spirit of that at Leviticusxxi.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).

AGOOD nameisbetter than precious ointment; and the day of death than the day of one’s birth.

SectionIV.continued.——Providential Paradoxes leading up to the conclusion, Fear God.(1.)GOOD is a name, (2.) good more than spikenard’s fame; and a deathday is better than one’s birthday.

SectionIV.continued.——Providential Paradoxes leading up to the conclusion, Fear God.

(1.)GOOD is a name, (2.) good more than spikenard’s fame; and a deathday is better than one’s birthday.

VII.(1.)Goodisa name, above ointment good(there is an alliteration here which gives great pungency to the sentence. The Masorets commence this paragraph with a large letter. The Jews have discovered many mysteries in these letters, but here, perhaps, it is sufficient reason to allege that a new division of the subject begins);andtheday(but without the article) ofthe death abovetheday of his birth(equivalent to one’s birth, for there is no nominative expressed. Some have remarked that the second clause being connected by a conjunction with the first, is to be looked upon as containing a consequence of the fact stated in the first; which is quite true if not pressed too far. Possibly the idea might be presented thus——All the ointment’s costly fameIs not so good as a good name,And thus it comes that dead saints dieIn odour of sweet sanctity).

All the ointment’s costly fameIs not so good as a good name,And thus it comes that dead saints dieIn odour of sweet sanctity).

All the ointment’s costly fame

Is not so good as a good name,

And thus it comes that dead saints die

In odour of sweet sanctity).

2 ¶It isbetter to go to the house of mourning, than to go to the house of feasting: for thatisthe end of all men; and the living will layitto his heart.

(3.) Good is it to go to the house of mourning, rather than to go to the house of feasting; because therein is the end of every human thing, and the living should lay it to his heart.

(2.)Goodis itto go to the house of mourning, more than to go to the house of feasting, in which(full relative)is(emphatic)the end of all the man(the end of all humanity generally: every real biography is a tragedy and ends with a death),and the livingonewill give it to his heart.

3¹Sorrowisbetter than laughter: for by the sadness of the countenance the heart is made better.¹Or, anger.

3¹Sorrowisbetter than laughter: for by the sadness of the countenance the heart is made better.

¹Or, anger.

(4.) Good is disappointment above laughter; for by spoiling the features the heart is improved.

(3.)Goodisvexation(the vexation of disappointment——seechapteri.18, references)above laughter; for intheevil(concrete, and therefore an evil or distortion) ofthe faces(plural, butפניםis so generally, as the faceis double)is bettered(ape. judverb, with doublejud) theheart. I think the equivoke here is, ‘the worse one looks, the better one gets.’

4 The heart of the wiseisin the house of mourning; but the heart of foolsisin the house of mirth.

That heart of the wise which is in the house of the mourning, when the heart of the befooled is in the house of mirth.

(4.)The heartofwise ones(as ‘heart’ is repeated again, it gives the idea of ‘that heart’ spoken of before. This, however, as occurring in a new clause containing a fresh sentiment, must not be pressed too far) isinthehouse of mourning, andtheheart of befooled ones inthehouse of rejoicing.This aphorism is very suggestive: the heart of the wise is improved in the house of sadness; fools, or rather befooled ones, who are mistaken with their own joy, are improved in the house of feasting, but it is an improvement in evil. This equivoke the rendering of theLXX.preserves.

5It isbetter to hear the rebuke of the wise, than for a man to hear the song of fools.

(5.) Good is it to hear the rebuke of the wise, more than that any should hear the song of the befooled.

(5.)Goodis itto heartherebukeof awise one(גערתoccurs in this book here only, but at Proverbsxiii.1, 8,xvii.10),aboveaman(i.e.any one)hearing a songofbefooled ones(the hiphil form is here especially to be noticed, ‘many befooled ones sing;’ as Jeremy Taylor says, ‘We commonly enter singing into the snare.’ Ginsburg would amend this passage by relegating theאישto the first clause; but this is to miss the point, which is, that ‘it is better to listen to a wise rebuking, than forany oneto hear the song of the befooled’).

6 For as the¹crackling of thorns under a pot, soisthe laughter of the fool: this alsoisvanity.¹Hebrewsound.

6 For as the¹crackling of thorns under a pot, soisthe laughter of the fool: this alsoisvanity.

¹Hebrewsound.

For as the crackling of thorns under a pot, so is the cackling of the befooled——and besides, it is evanescent.

(6.)For asthevoice of the thorns under the pot(there is both alliteration and equivoke here, the rootסורhaving the meaning, ‘to turn aside,’ ‘be crooked,’etc., andסר, ‘displeased,’ 1 Kingsxx.43,xxi.4)so(the word ‘so’ is somewhat emphatic, as standing alone)a laughofthe befooled(generic),also this is vanity(i.e.an instance of evanescence).

7 ¶ Surely oppression maketh a wise man mad; and a gift destroyeth the heart.

Yet affliction makes false a wise man’s hope, and destroys the heart of his purpose.

(7.)For the oppression(generic, ‘the affliction of life’)makes mad(poel future, occurs Jobxii.7, Isaiahxlii.5; compare also chapterii.2, which we have seen is the madness of false expectation)a wise man(hencethe meaning must be, that the oppressions or afflictions of life put out the calculations of the wise, and make their expectation false)and destroys with respect to the heart(את לב, therefore emphatic; hence theLXX.renderτὴν καρδίαν, and the meaning is, that affliction [compare chapteriv.1] not only makes his expectations false, but disappoints his desires; which clearly, with the advantages of sorrow stated above, it ought not to do to awiseman)of his purpose.(Following theLXX., who derive the word from the rootמתן, which exists in the Arabic, and also in the Syriac——see Bernstein,s. v.,(‡ Syriac word)‘moratus est,’ ‘tardus fuit;’ ‘that which is purposed or appointed’ would be quite a natural meaning, forנתןnot only has the meaning ‘to give,’ but also ‘to settle or appoint.’ If we render with the Authorized Version ‘gift,’ we introduce an idea altogether new and strange, while with the rendering supported by theLXX.and unpointed text, the aphorism connects itself with what went before and follows after.)

8 Betteristhe end of a thing than the beginning thereof:andthe patient in spiritisbetter than the proud in spirit.

(6.) [Yet] good is the end of a matter, and more than its beginning.(7.) [And] good is the long-suffering soul above the high swelling spirit.

(6.) [Yet] good is the end of a matter, and more than its beginning.

(7.) [And] good is the long-suffering soul above the high swelling spirit.

(8.)Goodisthe end of a matter(in its technical sense of a reasoning)above its beginning; good is a long spirit above a high spirit(this is equivocal; ‘long-suffering is better thanhighmindedness’ will render the equivoke. Thus, then, it appears that these aphorisms are all closely related to one another, or, at any rate, hang on the same thread of argument. The existence of oppression makes the wise man mad by reason of disappointed hopes, and destroys his purpose; but he must wait to see the end, and be patient. ‘Good’ has occurred in seven paradoxical relations, having the appearance of evil. The same strain is continued in the following, but the argument is somewhat different).

9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

Do not be in haste to be disappointed; for disappointment nestles in the bosom of the befooled.

(9.)Do not hasten in thy spirit to be angered(by disappointment),for anger in the bosom of befooled ones rests.

10 Say not thou, What isthe causethat the former days were better than these? for thou dost not inquire¹wisely concerning this.¹Hebrewout of wisdom.

10 Say not thou, What isthe causethat the former days were better than these? for thou dost not inquire¹wisely concerning this.

¹Hebrewout of wisdom.

Do not say either, How was it that former days were so good as compared with these? because it is not wisdom which prompts you to inquire in this way.

(10.)Do not say(אל, the particle of prohibition being repeated, this second is equivalent to ‘neither say’)what was(how was it)that the days(with the article, and therefore generic),the former ones(again generic, in strict apposition)were good ones beyond these(the whole construction of the sentence shows that theLaudator temporis actiis here specially reprehended),because not from wisdom(i.e.thewisdomof such an inquiry is here negatived)thou askest(שאלis to ask in the sense of wishing to have——Exodusiii.22)upon(or about)this.

11 ¶ Wisdom¹isgood with an inheritance: andby it there isprofit to them that see the sun.¹Or, as good as an inheritance, yea, better too.

11 ¶ Wisdom¹isgood with an inheritance: andby it there isprofit to them that see the sun.

¹Or, as good as an inheritance, yea, better too.

As good is wisdom as an inheritance, and something more, to those who see the sunshine;

(11.)A goodiswisdom(the two nouns both abstracts or in strict agreement)together with an inheritance, and a profitable thing(וְיֹתֵר, which the Masorets point as a participle, notיתרון, which would give a different idea,i.e.a ‘profit generally,’ which, in the sense of this book, wisdom is not always, for it fails, through unforeseen accidents, of always attaining its end, and sometimes perishes like folly; but with an inheritance, wisdom to know how to use it is always a real advantage in some way even in this life, and hence the qualification)tothosethat see the sun(generic, as a sun which is light and warmth indeed, but also glare and heat).

12 For wisdomisa¹defence,andmoneyisa defence: but the excellency of knowledgeis,thatwisdom giveth life to them that have it.¹Hebrewshadow.

12 For wisdomisa¹defence,andmoneyisa defence: but the excellency of knowledgeis,thatwisdom giveth life to them that have it.

¹Hebrewshadow.

for the shelter of wisdom is just as the shelter of money: but the profit of knowledge is, the wisdom that enables its possessor to live.

(12.)For in shadowofthe wisdomisin shadowofthe silver.(The sentence, whichever way we take it, is enigmatical, as indeed the form shows. TheLXX.renderad sensum, ‘Because in her shadow, wisdom is as the shadow of silver,’ but very probably not because they read differently, this rendering merely gives the equivoke; for the literal meaning of the sentence, as it stands in the text, is, ‘Because in the shadow of wisdomgenerically,is the same as to be in the shadow of money.’ The idea of shadow arises naturally from that ofsunshine, spoken of above; for we must remember that in the East, shadow is always desired, and it is to the natives of southern Europe and Asia the symbol of pleasant refreshment. Shadow and sun are cognate ideas——see Psalmsxci.1, Isaiahxxxii.2. Again, the rootכסףhas the meaning to desire earnestly——see Jobxiv.15, Psalmsxvii.12; hence the further play upon the words.)And a profit of a knowledge of the wisdom?(generic, this special wisdom, but the passage might also be rendered, and a ‘profit of knowledge, it is wisdom which,’etc.) itenlivens its possessor.(The Masorets, by accentingדַּ֔עַתwith zakeph, separate it from what follows, and so render as above. Thus the meaning is——‘and there is this advantage in the knowledge of wisdom, it makes its possessor live,’ or gives him life: but not absolutely so; this appears from what follows.)

13 Consider the work of God: for who can makethatstraight, which he hath made crooked?

Consider then, with regard to the working of the Almighty, that none is able to explain with regard to what He has made complex.

(13.)See(as the verb stands first, this is the emphatic word in the sentence, equivalent, therefore, to ‘observe, however’)with respect to the working of the Deity, for who is enabled to set in order(occurs chaptersi.15,xii.9 only, and is a word peculiar to Ecclesiastes; it is used in thetechnical sense of ‘resolve,’ or ‘account for,’ a providential mystery)with respect to that which(theLXX.give the force of thisאתhere by the renderingὃν ἂν ὁ Θεὸς)He hath involved it?(עות, in hithpael, occurs Jobxix.6, chaptersi.15, andxii.3. The cognateעוהoccurs nearly as often, and with the same signification, which is the exact opposite ofתקן, ‘to involve,’ ‘make complex.’ ‘Who can resolve that with respect to which He has determined that it shall be involved?’ is the precise meaning given by the suffix to the verb.)

14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath¹set the one over against the other, to the end that man should find nothing after him.¹Hebrewmade.

14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath¹set the one over against the other, to the end that man should find nothing after him.

¹Hebrewmade.

In the day then of good, accept the good; in the day of distress, discern: for the one indeed hath the Almighty appointed as the counterpart of the other, for the very purpose that Humanity should by no means be able to discover anything of what is to result.

(14.)In a day of good(טובה, the abstract here having the meaning of ‘prosperity’)be in good(which theLXX.render, ‘live in good,’ and as the root is repeated, we must render,thatgood),and in a day of(with the meaning, ‘and in a time also of’)evil(abstract as above)see(emphatic, not only from the alliteration ofרעהandראה, but from its being the same word at the end as at the beginning, verse 13).Moreover, with respect to this, to the counterpart(לעמת,see chapterv.16 (15), where this word is discussed)of that makes(i.e.so works)the Deity, for the reason(על דברתoccurs chaptersiii.18,vii.14,viii.2, and in the same sense ‘to the intent that’)he might not(contract relative, with the negative, and involving its usual subjunctive meaning)findevenhumanity, his future(i.e.that which comes after him or succeeds, whether this be due to his own labour or otherwise)anything(which is reserved to the end of the sentence, and is equivalent to ‘anything at all.’ Thus, then, the transition to the next clause is quite manifest. It follows of course that this uncertainty as to the result applies even in the case of virtue and vice: this, therefore, is the topic next discussed).

15 Allthingshave I seen in the days of my vanity: there is a justmanthat perisheth in his righteousness, and there is a wickedmanthat prolongethhis lifein his wickedness.

With regard to the whole of life, then, I have observed during the days of my evanescent existence that there may be a just man who perishes by reason of his justice, and there may be an impious man who prolongs his existence by his wrong.

(15.)With regard to the whole(withאתand the article, ‘with regard to the whole of life’ is therefore the meaning, as so often in this book——seechapteri.2)I have observed in the days of my vanity(with the idea, therefore, ‘so far as my short experience goes’) thatthere is(a person or thing)made right, yetperishing in his righteousness, andthatthere is(asישis repeated it becomes emphatic, and thus we must render ‘there also is’)an impious caused to be prolonging(himself)in his mischief(i.e.the hiphil participle gives the idea that this prolongation of life by evil means, or the like, is due to the wickedness itself: it is again the problem of successful impiety; for the wordמאריךcompare Exodusxx.12).

16 Be not righteous over much; neither make thyself over wise: why shouldest thou¹destroy thyself?¹Hebrewbe desolate.

16 Be not righteous over much; neither make thyself over wise: why shouldest thou¹destroy thyself?

¹Hebrewbe desolate.

Do not be then righteous to excess, or make thyself wise too confidently: why shouldest thou be grievously disappointed?

(16.)Do not be made right too much, and do not(repeated, ‘do not also’)make thyself wise(the hithpael occurs only Exodusi.10, and has a sinister meaning. Pharaoh’s policy with the children of Israel was for the time dealing wisely, but also a ‘prolonging in wickedness’)to excess(‘or over andabove what is reasonable,’ expecting a ‘profit,’יותר, from it, in that sense in which this word is used in this book).Wherefore shouldest thou be desolated?(but the hithpolel occurs Psalmscxliii.4, Isaiahlix.16,lxii.5, Danielviii.27, and in all cases with the idea of ‘consternation’ at an unexpected and afflictive occurrence. Thus the meaning must be, ‘that this righteousness overmuch, and wisdom beyond what is reasonable, will disappoint.’ We must not then, in the days of our vanity, expect too much from right actions; they may to all appearance prove as disastrous as the most impious could be. In the same way impiety, that is, high-handed and presumptuous rebellion against right, may succeed so well that it may cause a prolongation of itself; the very word is sarcastic, as pointing to an end of wrong at last. The inference naturally seems to be——If this be so, what is the use of doing right at all? but a deeply sarcastic refutation is given to this thought in the succeeding clause).

17 Be not over much wicked, neither be thou foolish: why shouldest thou die¹before thy time?¹Hebrewnot in thy time.

17 Be not over much wicked, neither be thou foolish: why shouldest thou die¹before thy time?

¹Hebrewnot in thy time.

but then, do not be wicked to excess either, and by no means become a clever fool: why shouldest thou die when it is not thy time?

(17.)Do not be impious to excess, and do not be(the quadruple repetition of the particle of prohibition gives emphasis to it, especially at the close of the sentence——(1.) Do not be over right, and (2.) do not be over wise either, (3.) nor impious either, nor (4.) still less either a clever fool, are the four stages of the argument; the emphaticתהיis reserved to the last clause here in this member; in the former clause it stands first, giving it thus a still further sarcastic emphasis, something like our ‘whatever you are do not be’)an elaborate fool(סכל, compare chaptersii.19,x.3, 14; and see the meaning of this term discussed there. This wickedness then, it seems, is wise folly, or false prudence).Wherefore shouldest thou die inwhat isnot your time?The sarcasm is surely deep and cutting which, covertly reminding the impious that he has yet to die, advises him not to die before his time.

18It isgood that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.

It is good that thou shouldest lay hold of the former; moreover, of the latter, by no means let your hand touch it, for he that fears God comes out safely with regard to all of these.

(18.)Goodit isthat(full relative, referring to both the following clauses)thou layest hold of this, and, moreover, from that do not withhold with respect to thine hand(the rootינחoccurs chaptersii.18,x.4,xi.6; see also Genesisii.15,xix.16,etc.——the precise meaning being, in all these cases, ‘to lay up.’ TheLXX.translate this word byμιαίνῃς, ‘defile;’ and hence consider the word to refer to the second clause of the verse above; but it may be doubted, as Schleusner points out, whether the rendering of theLXX.is not a misreading of Symmachus’μὴ ἀνῇς, which was successively altered toμίανῃςandμὴ μίανῃς, so that with this before us we may well reject their reading as not entitled to disturb our confidence in the Hebrew text; observing also that it isאת ידך,i.e.do not rest, or do not lay it up,with respect tothy hand; the conclusion is, do not touch either the wickedness or the false prudence. The rendering of the Authorized Version is ambiguous; it is not clear whatthe second ‘this’ refers to, but evidently admits of the meaning above. The whole drift then of the aphorism is, ‘lay hold of right notwithstanding, and have nothing to do with wickedness’).Forhe whofears God goes out of(or ‘gets free from,’ asאתfollows)with respect to all of them(i.e.the whole four difficulties here mentioned; he will neither be over-expectant of an immediate result from his righteousness, nor of his prudence; on the other hand, he will not be either impious, or an elaborate fool).

19 Wisdom strengtheneth the wise more than ten mightymenwhich are in the city.

This wisdom is a better defence to the wise than ten powerful men within a fortress.

(19.)The wisdom(wisdom generically)strengthens(a play betweenתאחזabove andתעזhere)to the wise more than tenpersons whohave been invested with power who are(emphatic)in a city.Powerful men in a city are hard to overcome, or get at; ten, the indefinite number, gives the idea of ‘ever so many.’

20 Forthere isnot a just man upon earth, that doeth good, and sinneth not.

However, there is no single man on earth so right that he always does good, and never makes a wicked mistake.

(20.)For a man(a man, as a specimen of the race, which we have already seen is the meaning of this word standing alone without the article)there is not(for we have in this caseאין, and notלא; thus the meaning is, ‘there is not a single man’)made right in the earth who does good and does not sin(i.e.‘make wicked mistakes:’ hence, as no man is perfectly right, it would be unreasonable to expect a perfect result; thus the relevancy of verse 17 is apparent. If our right acts do not always succeed, it is but just, considering the many sins we all commit).

21 Also¹take no heed unto all words that are spoken; lest thou hear thy servant curse thee:¹Hebrewgive not thy heart.

21 Also¹take no heed unto all words that are spoken; lest thou hear thy servant curse thee:

¹Hebrewgive not thy heart.

Besides, to all those arguments by which men direct themselves, do not give much heed, just as thou hadst better not listen to thy servant when he curses thee;

(21.)Moreover(an additional reason), toall the words(הדברים, in the usual sense, and very emphatic as followed by the corresponding verb)which they speak(reason about)do not give thine heart(because they are not worth thinking about: the reason follows),which(repeated, equivalent to ‘they are such that’)not dost thou hear(‘as thou wouldest not listen to if’)with respect to thy servanthe wascursing thee.

22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

because thou knowest that besides, times out of mind thyself also hast cursed——some one else.

(22.)For moreover, times many knows(but theLXX.readירע,κακώσει, ‘afflicts,’ that is, the servant does so. Symmachus also readsὅτι πρὸς πλεόνακις καιροῦ πονηρεύσεται καρδία σου, supporting theLXX.; the Syriac, on the other hand, reads as the Hebrew. If, therefore,ירעwas the real reading, the change took place in ancient times)thy heart(which is nominative toידע)which(the third repetition of the relative; it ought therefore to be taken in the meaning of ‘and this,’)also thou(which is emphaticif we follow the Masorets, who pointאַתָּin which apparently they are supported by both theLXX.and Symmachus)hast cursed others.Were it not for this suspiciousאַתָּthere would be no reason at all to disturb the present Hebrew text. Nor, probably, is the evidence strong against it, unless indeed it should turn out, on further investigation and discovery, that when the version of theLXX.was made, there was a greater difference between the letters͏͏רandדthan there is now. If the reading of theLXX.were right, the following was the meaning of the passage:——‘Moreover, to all the words which they speak [they being supposed to refer to the wicked, hence the explanatory gloss of B,ἀσεβεῖς], do not give thine heart,’——which [amounts to this]——‘thou wouldest not hear (or listen to) with respect to thy servant cursing thee, because many times he vexes thy heart, which [amounts to this also] in regard that thou hastcursedothers.’ The innuendo being that our reasonings with regard to God’s dealings with ourselves are like the rash improper speeches of a grumbling servant. It must be confessed that the expression,אשר גם את קללת, literally, ‘which also with respect to thou hast cursed,’ is unprecedentedly harsh and elliptical, even for Koheleth. But to alter the text——and the Masoretic punctuation is here a virtual alteration of the text——is to interpret an imaginary document, and not the one which exists before our eyes. The Masorets, however, with their customary caution——and in this respect they are a brilliant example to some modern critics——would not add a single letter, on mere conjecture only, however plausible.

Were it not for this suspiciousאַתָּthere would be no reason at all to disturb the present Hebrew text. Nor, probably, is the evidence strong against it, unless indeed it should turn out, on further investigation and discovery, that when the version of theLXX.was made, there was a greater difference between the letters͏͏רandדthan there is now. If the reading of theLXX.were right, the following was the meaning of the passage:——‘Moreover, to all the words which they speak [they being supposed to refer to the wicked, hence the explanatory gloss of B,ἀσεβεῖς], do not give thine heart,’——which [amounts to this]——‘thou wouldest not hear (or listen to) with respect to thy servant cursing thee, because many times he vexes thy heart, which [amounts to this also] in regard that thou hastcursedothers.’ The innuendo being that our reasonings with regard to God’s dealings with ourselves are like the rash improper speeches of a grumbling servant. It must be confessed that the expression,אשר גם את קללת, literally, ‘which also with respect to thou hast cursed,’ is unprecedentedly harsh and elliptical, even for Koheleth. But to alter the text——and the Masoretic punctuation is here a virtual alteration of the text——is to interpret an imaginary document, and not the one which exists before our eyes. The Masorets, however, with their customary caution——and in this respect they are a brilliant example to some modern critics——would not add a single letter, on mere conjecture only, however plausible.

23 ¶ All this have I proved by wisdom: I said, I will be wise; but itwasfar from me.24 That which is far off, and exceeding deep, who can find it out?

23 ¶ All this have I proved by wisdom: I said, I will be wise; but itwasfar from me.

24 That which is far off, and exceeding deep, who can find it out?

All this have I explored by means of wisdom. I said, I shall be wise enough, but what may be is altogether beyond me! beyond me how far? a double depth! how could any find it?

(23, 24.)All this(the Masorets pointזֹהfeminine, equivalent to neuter)have I tried with wisdom; I said I will be wise(withהparagogic, and Taylor in his note observes that this form is optative, and expresses a strong desire [Lange,Commmentary on Old Testament, American edition]; might it not with truth be said that it is the abstract idea of which the verb is the concrete, ‘I shall be wisdomed’?),but that was far from me(but notice againרחוקה, agreeing no doubt withחכמהunderstood, but not the less an abstract on that account: it wasfarnessordistance itselffrom me——‘beyond my reach’ is the meaning),a distantthing,whatis itwhich it will be(that is, that he could not reach by wisdom to discern what the future might be),and deep, deep(‘doubly deep,’ very emphatic),who will find it out?(as these questions expect the answer, No, theyare equivalent to ‘a distantthing! is not it, the future, indeed? and a vast depth which none can discover.’)This concludes this part of the discourse, as is evident from the formula, ‘I turned round, I and my heart,’ with which the following passage begins; that which is to succeed is a personal experience of another kind.

This concludes this part of the discourse, as is evident from the formula, ‘I turned round, I and my heart,’ with which the following passage begins; that which is to succeed is a personal experience of another kind.

25¹I applied mine heart to know, and to search, and to seek out wisdom, and the reasonof things, and to know the wickedness of folly, even of foolishnessandmadness:¹HebrewI and my heart compassed.

25¹I applied mine heart to know, and to search, and to seek out wisdom, and the reasonof things, and to know the wickedness of folly, even of foolishnessandmadness:

¹HebrewI and my heart compassed.

To come to another point then, in my own experience of knowledge and investigation: I mean the discovery of wise and prudent experiments by which one may recognise wickedness as folly, and false-prudence as mad disappointment.

(25.)I turned round(to do something, as this formula always implies),I and my heart(for we have here aconfession)to knowandto investigate(that is in order to know,etc., the prepositions being repeated)and seek(without a preposition; the distinction seems to be that the seeking is to be the consequence of the above investigation)wisdom and device(חשבוןis exclusively a Koheleth word, and occurs verse 27,ix.10, only, it is thus not easy to determine its precise meaning, but it is probably, as Moses Stuart points out, the opposite ofהללות; and if so, it will be something reasonable, in the sense of wise or well-formed and successful plan, as its opposite is an ill-formed and disappointing one; thusהשבונות——occurs only here, verse 29, and 2 Chroniclesxxvi.15, where it is used to denote Asa’s engines of war——is evidently ‘efficient contrivances.’ To know wisdom anda device, then, in this sense, is ‘wisdom how to obtain a reasonable or proper result; and, on the other hand, to discover the opposite.’ With this accords what follows),and to know(as this is repeated it is equivalent to, and so to know)wickedness(as)folly(כֶסֶל——the only instance of the occurrence of this form in Ecclesiastes——compare Jobviii.14,xxxi.24, where we find that ‘expectation’ is the meaning, though not necessarily in a bad sense, yet clearly so here. TheLXX.renderἀσεβοῦς ἀφροσύνην[whichE.X.alter toεὐφροσύνην], ‘the folly of a wicked person’)and the false wisdom(plural form inות——with the article)follies(הוללות, as we have seen, compare chapteri.17, of the disappointing kind. TheLXX.render hereὀχληρίαν, ‘trouble,’ andπεριφοράν, ‘madness,’ withκαὶ‘and,’ which is so far wrong, as there is no conjunction in the original. The meaning of this passage it is no doubt difficult to discover, but if we are right in the above analysis the interpretation must be as follows: ‘I turned myself round, I and my heart——(or, my own personal experience) to know and to investigate, and so seek, wisdom and well-formed plans: and so to recognise a wicked folly; and [a series of] falsely-wise acts, [which were] disappointing follies.’ The punctuation represents the accents, the larger distinctive accents being represented by the longer pauses. The Syriac reads(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word), ‘to know the wickedness of the fool, and folly andadultery,’ which coincides with the above; areason for the peculiar rendering ‘adultery’ will appear presently).

26 And I find more bitter than death the woman, whose heartissnares and nets,andher handsasbands:¹whoso pleaseth God shall escape from her; but the sinner shall be taken by her.¹HebrewHe that isgood before God.

26 And I find more bitter than death the woman, whose heartissnares and nets,andher handsasbands:¹whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

¹HebrewHe that isgood before God.

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.

(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(אתwith the article, which theLXX.note byσὺν, 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 accentuation, 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 distributive, ‘in the nature of an ensnarer’ then, see Proverbsxii.12, chapterix.14, where this form aloneמצודהin the feminine occurs, chapterix.12, Isaiahxxix.7, Ezekielxix.9, and with shurek at Jobxix.6; there is a slight difference in meaning in these forms)and allurements(the rootחרםis to destroy, and the noun signifies ‘a cursed thing’ as often as a ‘net;’ see Deuteronomyvii.26, Joshuavi.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 bondsherhands(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(emphatic),but the erring one(a full participle, which theLXX.note)is taken by her(emphatic).

27 Behold, this have I found, saith the Preacher,¹countingone by one, to find out the account:28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.¹Or,weighingone thing after another to find out the reason.

27 Behold, this have I found, saith the Preacher,¹countingone by one, to find out the account:

28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.

¹Or,weighingone thing after another to find out the reason.

Observe, this have I discovered, and this is what the Preacher announces, one after another, so as to find out a wise experiment; 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.

(27, 28.)Observe this, have I found the speech of Koheleth(it is usually said thatאמרהis a feminine agreeing withקהלת, butקהלתwas a king, and so certainly masculine. It has been proposed to writeאמר הקהלת, but this is another instance 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 masculines. Now,אמרis ‘to say,’ to ‘announce,’ and therefore the abstract will be ‘the announcement;’ this abstract, however, stands by itself, and is not joined closely toקהלת, as in that case it would have beenאמרת. 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, andhas not found(the ‘not’ is emphatic, and denies that he has discovered it: experimental science did no more for him than moral);a man(אדם; we should have anticipatedאישfrom the context, butאדםincludes both sexes, so that we have a sarcastic equivoke)a single one from a thousand have I found, but a woman in all 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 concubines. 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, such as Zadoc and Nathan, that he could trust. The word ‘found’ occurs seven times in its different forms——it isallhe could discover).

29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

Only observe, this I have discovered, namely, that the Almighty has with respect to humanity done what is correct, buttheyhave sought out machinations without number.

(29.)Only(which standing first is emphatic: ‘Thisaloneis a real discovery, or a safe induction from my numerous trials’)observe, this have I discovered, whichis that he hasmadeeventhe Deity with respect to the man(i.e.‘has done in regard to man,’ theLXX.notice this byσὺν τὸν ἄνθρωπον)right(or ‘correct,’ see 1 Samuelvi.12, Proverbsxi.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 feminine 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 Genesisii.24, which assigns one man to one woman, and the spirit of that at Leviticusxxi.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).

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