CHAPTERXII.

CHAPTERXII.REMEMBER 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;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 inTHEMof happy providence;XII.(1.)And remember with respect to thy Creators(butבוראis ‘creating’——see Isaiahxl.28,xli.5,xlv.7, 18, where the participle poel occurs; hence, according to the strict meaning, it ought to bethy creatings)in days of thy choosings(with the same meaning as before; the sentence is doubtless intentionally equivocal)until not come days of the evil(‘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 ‘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 heexpectsno delight; no great good fortune can come to him).2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:before, too, is darkened the sun, and the light, and the moon, and the stars; and the storm-cloud returns after the tempest.(2.)Until not darkened(i.e.before this happens) isthe sun,andthe light(referring back to chapterxi.7),and the moon, and the stars, and return the clouds(storm-clouds)after the rain(the tempestuous rain,i.e.storm succeeds storm).3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders¹cease because they are few, and those that look out of the windows be darkened,¹Or, fail because theygrindlittle.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;(3.)In a day(nottheday, which again spoils the pathos. Koheleth is now going to give specimens of evil days)when disturbed are,(occurs only Estheriii.9, and Habakkukii.7, pilpel. This word,שיזעו, has been said to be a late one, butזעוהoccurs Deuteronomyxxviii.♦25; the idea is ‘commotion,’ when they are or may be in commotion)the keepers of the house, and perplex themselves(seechapteri.15,vii.13),the men(אנושי, ‘weak men’) ofthe 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(feminine)in the windows((1.) the keepers are the slaves; (2.) the strong men the masters; (3.) the grindingmaids the women servants; (4) the gazers are the ladies——compare Judgesv.28; thus is comprised the whole family.)♦“5” replaced with “25”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;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.(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 nominative we must take it as impersonal, ‘one rises up’)to a voice of the sparrow, and brought low(see Isaiahii.9, and alsoxxix.4, where the word is used of a muttering voice)all daughters of the song.5 Alsowhenthey shall be afraid ofthat which ishigh, and fearsshall bein the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:Moreover, the 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:(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 terrors in the way; and the almond is despised; and burdens itself the grasshopper; and scattered the desire.(This passage has exercised translators and commentators from the earliest times. TheLXX.read——καίγε ἀπὸ ὕψους ὄψονται, καὶ θάμβοι ἐν τῇ ὁδῷ, καὶ ἀνθήσει τὸ ἀμύγδαλον, καὶ♦παχυνθῇ ἡ ἀκρίς, καὶ διασκεδασθῇ ἡ καππάρις——‘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.’ HereB.readεἰς τὸ ὕψος, ‘into the height.’ Aquila,τρόμῳ τρομήσουσιν, ‘they shall tremble a trembling;’ andκαὶ καρπεύσει ἡ καππάρις, ‘the caper-berry shall fructify.’ Now Symmachus, quoted by Jerome, read——‘Super hæc etiam de eccelso videbunt, et error erit in via, et obdormiet vigilans, et dissolvetur spiritus fortitudo.’ The last words are, however, preserved in Greek——καὶ διαλυθῇ ἡ ἐπίπονος. ‘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——(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)——‘and 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 grasshopper 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 readמגביה, and which might have been altered by displacing theי, and putting it on to the beginning of the next word; for otherwise it is hard to suppose that theLXX.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 wordוחתחתים——a reduplicated and therefore emphasized form ofחתת, 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.’ Compare chapteriii.21.♦“πανχυνθῆ” replaced with “παχυνθῇ”The next clause is still more obscure. The wordינאץhas, in all other places,the meaning ‘to be despised,’ or, in piel, to ‘provoke.’ The hiphil occurs here only, and is rendered, contrary to all analogy, ‘flourish.’ This is virtually to alter the text; and though theLXX.support this rendering, it is clear, from its various readings, 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 Syriac. Then as to ‘the almond tree,’השקד: the word occurs Genesisxliii.11, Numbersxvii.8 (23), Jeremiahi.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 noticing that the wordחגבoccurs Numbersxiii.33, Isaiahxl.22, as the type of something small or insignificant. The only other two places,viz.Leviticusxi.22, 2 Chroniclesvii.13, where the word occurs, show that this creature was edible, but might become a plague.יסתבל, the hithpael ofסבל, occurs here only; ‘burdens 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 wordתפר, the hiphil ofפרר, has always the meaning to ‘break,’ ‘disannul’——see Numbersxxx.13, Jobxv.4, and hophal, Zechariahxi.11. Evidently Symmachus, with the readingδιαλυθῇ ἡ ἐπίπονος, has preserved the true meaning; for byἐπίπονοςhe has rendered the wordאביונה, which occurs 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.אביוןoccurs frequently in the sense of ‘a poor person’——the root beingאבה, ‘to wish,’ or ‘desire.’ Jerome translates, as we see——‘Et dissolvetur spiritus fortitudinis’——‘the spirit or breath of the brave is dissolved,’ which isad sensum; so that we may takeאביונהas simply an abstract ofאביון, with the meaning of ‘wishfulness,’ or ‘longing.’ Thus the reading of theLXX.is explained: Capers are provocatives of desire or appetite, and hence their Hebrew name. Theἐπίπονοςof Symmachus occurs only once again, at Isaiahliii.3, where it represents the Hebrewמכאבות, ‘griefs’ (see Field’s most instructive note, Hexaplarin loc.). Thus we venture to offer the following as a probable explanation of this passage:——‘Besides, 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 meaning, as the Authorized Version renders, rightly abandoning theLXX.at this point.)For(or ‘so’)advances(הלך, recalling chapteri.)the man(in the ordinary technical meaning of humanity)to(‘towards,’LXX.εἰς, in its primary sense of motion to a place)a house of his age(עלמו, having its ordinary sense of ‘the age,’ orαἰὼν, as theLXX.render. The Authorized Version’s ‘long home’ is a beautiful paraphrase: his ‘brief home’ is hishouse; his‘long home’ histomb),and go round in the street(which theLXX.renderἐν ἀγορᾷ, ‘in the market’)the mourners(those who mourn for the dead).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.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 is returning to the Almighty, its giver;(6. 7.)Until 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,ירחק, means ‘to be far from;’ and thus theLXX.render byἀνατραπῇ, ‘turned back,’ and this appears to be correct)a cord of the silver(the Hebrew idiom for our ‘thesilvercord.’ If we understand this to mean the silver cord from which the lamp is suspended, we shall perceive the allusion),and is broken(תרץ, so far as the unpointed text is concerned, might be feminine third future Kal ofרוץ, ‘to run’——see Genesisxxix.12. TheLXX.render byσυνθλιβῇ, which occursSiraxxxi.14 only; but it also may be fromרצץ——see Judgesix.53.B.readsσυντριβῇ; 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 sentence),a bowl(גלת, used by Zechariah to denote the reservoir which contained the oil for the golden candlestick of the temple, Zechariahiv.2, 3. TheLXX.renderἀνθέμιον, which also occurs Exodusxxxviii.16, ‘for the round ornaments;’ compare also Joshuaxv.19, Judgesi.15, where the word evidently signifies a reservoir for irrigation;גלהalso occurs 1 Kingsvii.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 suspended 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 Leviticusvi.28 (21))a pitcher upon(or over)the spring(occurs Isaiahxxxv.7,xlix.10, and is evidently a spring gushing out of the ground, as opposed toבור, which is a sunken well or cistern),andisrun(but the word is niphal, and theLXX.renderσυντροχάσῃ, ‘run down to’)the wheel(with the article, because the special wheel is meant which stands over the cistern)towards(אל, the preposition is different)the well; and returns the dust upon the earth as it was, and the spirit is returning(both futures, but one written full, the other contracted; there is perhaps a slight distinction——one also follows, the other goes before, its verb)to(אל;LXX.πρὸς)the Deity who(but full relative, as compared with the contracted form above)gave it(feminine, to agree withרוח; but, as we have so often seen, this close agreement gives a peculiar meaning; it is especially the divinegift).8 ¶ Vanity of vanities, saith the Preacher; allisvanity.so——evanescence of evanescence, says the Preacher, the whole is evanescent.(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 almostdaily, 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 comparatively frequent occurrence, and may well bring vividly before our minds the disappearance 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 clauses are joined together by the simple ‘and;’ but there is clearly at this point a transition from simile to metaphor, which the Authorized Version 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 embodied in the Chaldee Targum. There is no proof that any allegory was intended, and the literal meaning is not only to the purpose, but exceedingly touching and beautiful. The arrangement of clauses, also, is highly artificial, which may be seen by counting them as marked off by the recurring forms ‘or ever,’ ‘also,’ and the like.9 And¹moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out,andset in order many proverbs.¹Or, the more wise the Preacher was.Section V.——Epilogue.But there is something yet to come: for the Preacherwaswise; he yet taught knowledge with respect to men generally; and, pondering, he tracked out the solution of [these] enigmas to the utmost.(9.)And for the rest(for now is to be added something over and above, to form a supplement to what went before; compare 1 Kingsxiv.19 both for the Hebrew and Greek. As the wordוְיֹתֵ֕רstands 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 meaning is, ‘there is something yet to be added;’)that he was(the contract-relative with subject verb) even aKoheleth(i.e.a preacher or gatherer) who waswise, yet(theLXX.renderκαὶ ὅτι, ‘nevertheless,’ but their rendering 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, thecollectedbody of humanity; compare chapteriv.16)and he gave heed, and he sought out(Deuteronomyxiii.4; Psalmscxxxix.1)an order(chapteri.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 theLXX.render it, and we shall see reason presently for adopting this interpretation)of parables the many.10 The Preacher sought to find out¹acceptable words: andthat which waswrittenwasupright,evenwords of truth.¹Hebrewwords of delight.The Preacher, indeed, sought to discover the reasons for a providence, but what hehaswritten is the real matter of truth.(10.)Sought Koheleth to find words of providence(דברandחפץ, both in theirusual technical senses)and written(full participial form)uprightness, words of truth.(The passage is very obscure; theLXX.renderκαὶ περισσὸν ὅτι ἐγένετο ὁ ἐκκλησιαστὴς σοφὸς [καὶ] ὅτι ἐδίδαξεν γνῶσιν σὺν τὸν ἄνθροπον καὶ οὖς ἐξιχνιάσεται κόσμιον παραβολῶν. Πολλὰ, κ.τ.λ.‘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 wordκόσμιονoccurs 1 Timothyii.9, andiii.2; it is used as a neuter, ‘orderliness.’ Again,את העםis renderedσὺν τὸν ἄνθρωπον.B.omits andA²includes in brackets theκαὶ, so marked, in the text;A²readsἔτι;F.X.omitσὺν;F.reads [forἄνθρωπον]λαὸν;E.ἐξιχνίασε; andD.κόσμον. Thus it appears probable that theLXX.readיחקרand as this future follows the past, we have the sense of the imperfect: they also translatedσὺν τὸν ἄνθρωπον, because they consideredהעםas used generically——seechapteriv.16, and in the same sense. If, however, the Hebrew text were altered, which would be done simply by lengthening the judיinto vanו, the rendering of theLXX.would become unintelligible, and hence the variations, especially that ofE.Thenאזן, which is really nominative toיחקר, and emphatic as standing before it, came to be regarded as a verb and pointed piel, the only instance of such pointing that occurs, and then accentingוְחִקֵּ֔רwith zakeph, the Masorets made these two words a parenthesis, and pointedתִּקֵּןas a piel pret., instead of a noun as do theLXX.; they then makeהרבהsingular agree with the pluralמשלים, which would, according to the usage of this book, be distributive. On the whole, however, it seems very probable that theLXX.have preserved the right reading, or at least the meaning of the passage; this meaning is, ‘and for the rest, because Kohelethwasa wise man, still he taught knowledge with respect to the people, and his ear [i.e.judgment, for the word contains the idea of weighing as in a balance] was seeking out an orderly meaning [or solution] of parables;’ by parables 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 reallyוכתוב, and not, as we may conjecture,יכתוב, we should then read ‘he was writing,’ which it must be confessed makes excellent sense. TheLXX.render here[καὶ] γεγραμμένον εὐθύτητος λόγους ἀληθείας, in the accusative, governed byἐζήτησεν, and the meaning is therefore, ‘sought ... a thing written of right [even] words of truth.’ This agrees altogether with the context, and also is cognate with what follows).11 The words of the wiseareas goads, and as nails fastenedbythe masters of assemblies,whichare given from one shepherd.These reasons of the wise are like goads, but they are like stakes as well, deeply fixed, dominating over the herd, appointed so by a shepherd, who is the only one.(11.)The words of(but asדבריis repeated, we have ‘those words of’)wise men as goads(דברי חכמים כדרבנות; the play is manifest betweenדברandדרב, butדרבנותoccurs here only, note also its two accents, and the noun in a concrete form at 1 Samuelxiii.21)and as nails(the particle of comparison being repeated, gives the idea ‘but as nails as well,’ butמַשְֹמְרֹות, spelt with the letter sin, occurs here only; only one instance of a piel participle of the very common verbשמרoccurs,viz.Jonahii.8 (9), but the nounמשמרis also quite common; see 1 Chroniclesix.23, whereלמִשׁמָרוֹתoccurs in the sense of ‘by wards’)planted masters of assemblies(אספה, occurs as a feminine noun Isaiahxxiv.22;LXX.συναγωγὴν. This word has a curious history, which will furtherillustrate its meaning at this place. The reading of the Hexapla at Isaiahxxiv.22 is:Οʹ. καὶ συνάξουσι ※ συναγωγὴν αὐτῆς ※ εἰς δεσμωτήριον καὶ ἀποκλείσουσιν εἰς ὀχύρωμα. Σ. καὶ ἀθροισθήσονται ἀθροισμὸν δεσμίου καὶ συγκλεισθήσονται εἰς συγκλεισμόν, showing a difficulty about the word which in the Hexapla is included between♦asterisks. Here the Peshito renders Koheleth by(‡ Syriac word)(‡ Syriac word)‘masters of thresholds,’ and uses this same word at Exodusxii.22, 23, and Deuteronomyvi.9; hence they understood the allusion to be to the stake set across the entrance of the fold to prevent the cattle from straying out. That this reading will explain Isaiahxxiv.22 is evident enough, and that it will explain this passage also will be seen if we look upon these goads as 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 thatאחדstands emphatically at the end of the sentence, and must mean, therefore, ‘the shepherd, who is the only one.’ This verse has greatly perplexed commentators: a diligent perusal of the ancient versions, and following the hint given by the Syriac above, will show us what is the real meaning. TheLXX.readπεπυρωμένοιA¹.D.E.X., whichA²,Balter toπεφυτευμένοι, and which Aquila follows; probablyπεπυρωμένοιwas a misreading ofπεπαρμένοι, fromπάρω, ‘to infix;’ Symmachus readsπεπηγότες‘constructed on,’ see Hebrewsviii.2. All the ancient Greek versions considerבעליas a preposition, and render byπαρὰ τῶν; theLXX.renderאספותbyσυναγμάτων;B.συνθεμάτων; Aquilaσυνταγμάτων; Syriac Hexapla(‡ Syriac word)(‡ Syriac word); Symmachusσυναχθέντων, otherwiseσυναντημάτων; Syriac(‡ Syriac word)(‡ Syriac word)(‡ Syriac word), 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 forπαρεωραμένῳ, in verse 14,(‡ Syriac word),i.e.ἀόρατοι, ‘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 passage 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 together, [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, sinceמֵרֶֹעֶהis ambiguous, and pointedמִרְעֶהmeans ‘pasture,’ they give pasture only. Thus the metaphor is kept up and the equivoke maintained).♦referencing the “※” symbol12 And further, by these, my son, be admonished: of making many booksthere isno end; and much¹studyisa weariness of the flesh.¹Or, reading.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.(12.)But for the rest(repeating the formula of verse 9, and hence a further extension of the same idea),from them(emphatic, ‘but for anything else that these wise words can do’ is the meaning)my son, be admonished: makingsofbooks(ספריםused for the sake of the alliteration withאספותabove)the many(i.e.too many)is nothing of an end(i.e.gives no result)and study(להגoccurs here only,LXX.μελέτη)the much(too much)wearies(compare chapteri.8)the flesh. (Thus even wisdom itself is no cure for the ills of humanity. The catalogue of humanills and the instances of human 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 ¶¹Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for thisisthe wholedutyof man.¹Or, The end of the matter,evenall that hath been heard,is.The end of the matter, even all that hath been heard, is this:With regard to the Almighty, fear him; and with regard also to his commandments, keep them, for this is everything to humanity.(13.)The conclusion(compare chapteriii.11,vii.2) of theword(i.e.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 commandments, keep(notice the emphaticאת, which, however, theLXX.do not render byσὺν, because the article and position give the emphasis required)for thisisall theman(i.e.the whole duty, happiness,etc., of humanity).14 For God shall bring every work into judgment, with every secret thing, whetherit begood, or whetherit beevil.For with respect to every act, the Almighty will bring to adjustment all that is mysterious, whether it be a good or an evil.(14.)For with respect to all working(or doings, notice the prefixedמ)the Deity(noun before the verb)is bringing into judgment upon all the hidden(niphal participle, butעלםhas not lost its meaning, it is the hidden past and future, hence theLXX.παρεωραμένῳ, ‘overlooked,’ compare 1 Kingsx.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 vindicate his holiness and justice).Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρόποις ε ὐ δ ο κ ί α——Lukeii.14.

REMEMBER 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;

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 inTHEMof happy providence;

XII.(1.)And remember with respect to thy Creators(butבוראis ‘creating’——see Isaiahxl.28,xli.5,xlv.7, 18, where the participle poel occurs; hence, according to the strict meaning, it ought to bethy creatings)in days of thy choosings(with the same meaning as before; the sentence is doubtless intentionally equivocal)until not come days of the evil(‘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 ‘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 heexpectsno delight; no great good fortune can come to him).

2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

before, too, is darkened the sun, and the light, and the moon, and the stars; and the storm-cloud returns after the tempest.

(2.)Until not darkened(i.e.before this happens) isthe sun,andthe light(referring back to chapterxi.7),and the moon, and the stars, and return the clouds(storm-clouds)after the rain(the tempestuous rain,i.e.storm succeeds storm).

3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders¹cease because they are few, and those that look out of the windows be darkened,¹Or, fail because theygrindlittle.

3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders¹cease because they are few, and those that look out of the windows be darkened,

¹Or, fail because theygrindlittle.

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;

(3.)In a day(nottheday, which again spoils the pathos. Koheleth is now going to give specimens of evil days)when disturbed are,(occurs only Estheriii.9, and Habakkukii.7, pilpel. This word,שיזעו, has been said to be a late one, butזעוהoccurs Deuteronomyxxviii.♦25; the idea is ‘commotion,’ when they are or may be in commotion)the keepers of the house, and perplex themselves(seechapteri.15,vii.13),the men(אנושי, ‘weak men’) ofthe 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(feminine)in the windows((1.) the keepers are the slaves; (2.) the strong men the masters; (3.) the grindingmaids the women servants; (4) the gazers are the ladies——compare Judgesv.28; thus is comprised the whole family.)♦“5” replaced with “25”

♦“5” replaced with “25”

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;

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.

(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 nominative we must take it as impersonal, ‘one rises up’)to a voice of the sparrow, and brought low(see Isaiahii.9, and alsoxxix.4, where the word is used of a muttering voice)all daughters of the song.

5 Alsowhenthey shall be afraid ofthat which ishigh, and fearsshall bein the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:

Moreover, the 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:

(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 terrors in the way; and the almond is despised; and burdens itself the grasshopper; and scattered the desire.(This passage has exercised translators and commentators from the earliest times. TheLXX.read——καίγε ἀπὸ ὕψους ὄψονται, καὶ θάμβοι ἐν τῇ ὁδῷ, καὶ ἀνθήσει τὸ ἀμύγδαλον, καὶ♦παχυνθῇ ἡ ἀκρίς, καὶ διασκεδασθῇ ἡ καππάρις——‘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.’ HereB.readεἰς τὸ ὕψος, ‘into the height.’ Aquila,τρόμῳ τρομήσουσιν, ‘they shall tremble a trembling;’ andκαὶ καρπεύσει ἡ καππάρις, ‘the caper-berry shall fructify.’ Now Symmachus, quoted by Jerome, read——‘Super hæc etiam de eccelso videbunt, et error erit in via, et obdormiet vigilans, et dissolvetur spiritus fortitudo.’ The last words are, however, preserved in Greek——καὶ διαλυθῇ ἡ ἐπίπονος. ‘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——(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)(‡ Syriac word)——‘and 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 grasshopper 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 readמגביה, and which might have been altered by displacing theי, and putting it on to the beginning of the next word; for otherwise it is hard to suppose that theLXX.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 wordוחתחתים——a reduplicated and therefore emphasized form ofחתת, 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.’ Compare chapteriii.21.♦“πανχυνθῆ” replaced with “παχυνθῇ”The next clause is still more obscure. The wordינאץhas, in all other places,the meaning ‘to be despised,’ or, in piel, to ‘provoke.’ The hiphil occurs here only, and is rendered, contrary to all analogy, ‘flourish.’ This is virtually to alter the text; and though theLXX.support this rendering, it is clear, from its various readings, 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 Syriac. Then as to ‘the almond tree,’השקד: the word occurs Genesisxliii.11, Numbersxvii.8 (23), Jeremiahi.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 noticing that the wordחגבoccurs Numbersxiii.33, Isaiahxl.22, as the type of something small or insignificant. The only other two places,viz.Leviticusxi.22, 2 Chroniclesvii.13, where the word occurs, show that this creature was edible, but might become a plague.יסתבל, the hithpael ofסבל, occurs here only; ‘burdens 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 wordתפר, the hiphil ofפרר, has always the meaning to ‘break,’ ‘disannul’——see Numbersxxx.13, Jobxv.4, and hophal, Zechariahxi.11. Evidently Symmachus, with the readingδιαλυθῇ ἡ ἐπίπονος, has preserved the true meaning; for byἐπίπονοςhe has rendered the wordאביונה, which occurs 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.אביוןoccurs frequently in the sense of ‘a poor person’——the root beingאבה, ‘to wish,’ or ‘desire.’ Jerome translates, as we see——‘Et dissolvetur spiritus fortitudinis’——‘the spirit or breath of the brave is dissolved,’ which isad sensum; so that we may takeאביונהas simply an abstract ofאביון, with the meaning of ‘wishfulness,’ or ‘longing.’ Thus the reading of theLXX.is explained: Capers are provocatives of desire or appetite, and hence their Hebrew name. Theἐπίπονοςof Symmachus occurs only once again, at Isaiahliii.3, where it represents the Hebrewמכאבות, ‘griefs’ (see Field’s most instructive note, Hexaplarin loc.). Thus we venture to offer the following as a probable explanation of this passage:——‘Besides, 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 meaning, as the Authorized Version renders, rightly abandoning theLXX.at this point.)For(or ‘so’)advances(הלך, recalling chapteri.)the man(in the ordinary technical meaning of humanity)to(‘towards,’LXX.εἰς, in its primary sense of motion to a place)a house of his age(עלמו, having its ordinary sense of ‘the age,’ orαἰὼν, as theLXX.render. The Authorized Version’s ‘long home’ is a beautiful paraphrase: his ‘brief home’ is hishouse; his‘long home’ histomb),and go round in the street(which theLXX.renderἐν ἀγορᾷ, ‘in the market’)the mourners(those who mourn for the dead).

♦“πανχυνθῆ” replaced with “παχυνθῇ”

The next clause is still more obscure. The wordינאץhas, in all other places,the meaning ‘to be despised,’ or, in piel, to ‘provoke.’ The hiphil occurs here only, and is rendered, contrary to all analogy, ‘flourish.’ This is virtually to alter the text; and though theLXX.support this rendering, it is clear, from its various readings, 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 Syriac. Then as to ‘the almond tree,’השקד: the word occurs Genesisxliii.11, Numbersxvii.8 (23), Jeremiahi.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 noticing that the wordחגבoccurs Numbersxiii.33, Isaiahxl.22, as the type of something small or insignificant. The only other two places,viz.Leviticusxi.22, 2 Chroniclesvii.13, where the word occurs, show that this creature was edible, but might become a plague.יסתבל, the hithpael ofסבל, occurs here only; ‘burdens 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 wordתפר, the hiphil ofפרר, has always the meaning to ‘break,’ ‘disannul’——see Numbersxxx.13, Jobxv.4, and hophal, Zechariahxi.11. Evidently Symmachus, with the readingδιαλυθῇ ἡ ἐπίπονος, has preserved the true meaning; for byἐπίπονοςhe has rendered the wordאביונה, which occurs 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.אביוןoccurs frequently in the sense of ‘a poor person’——the root beingאבה, ‘to wish,’ or ‘desire.’ Jerome translates, as we see——‘Et dissolvetur spiritus fortitudinis’——‘the spirit or breath of the brave is dissolved,’ which isad sensum; so that we may takeאביונהas simply an abstract ofאביון, with the meaning of ‘wishfulness,’ or ‘longing.’ Thus the reading of theLXX.is explained: Capers are provocatives of desire or appetite, and hence their Hebrew name. Theἐπίπονοςof Symmachus occurs only once again, at Isaiahliii.3, where it represents the Hebrewמכאבות, ‘griefs’ (see Field’s most instructive note, Hexaplarin loc.). Thus we venture to offer the following as a probable explanation of this passage:——‘Besides, 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 meaning, as the Authorized Version renders, rightly abandoning theLXX.at this point.)For(or ‘so’)advances(הלך, recalling chapteri.)the man(in the ordinary technical meaning of humanity)to(‘towards,’LXX.εἰς, in its primary sense of motion to a place)a house of his age(עלמו, having its ordinary sense of ‘the age,’ orαἰὼν, as theLXX.render. The Authorized Version’s ‘long home’ is a beautiful paraphrase: his ‘brief home’ is hishouse; his‘long home’ histomb),and go round in the street(which theLXX.renderἐν ἀγορᾷ, ‘in the market’)the mourners(those who mourn for the dead).

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.

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.

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 is returning to the Almighty, its giver;

(6. 7.)Until 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,ירחק, means ‘to be far from;’ and thus theLXX.render byἀνατραπῇ, ‘turned back,’ and this appears to be correct)a cord of the silver(the Hebrew idiom for our ‘thesilvercord.’ If we understand this to mean the silver cord from which the lamp is suspended, we shall perceive the allusion),and is broken(תרץ, so far as the unpointed text is concerned, might be feminine third future Kal ofרוץ, ‘to run’——see Genesisxxix.12. TheLXX.render byσυνθλιβῇ, which occursSiraxxxi.14 only; but it also may be fromרצץ——see Judgesix.53.B.readsσυντριβῇ; 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 sentence),a bowl(גלת, used by Zechariah to denote the reservoir which contained the oil for the golden candlestick of the temple, Zechariahiv.2, 3. TheLXX.renderἀνθέμιον, which also occurs Exodusxxxviii.16, ‘for the round ornaments;’ compare also Joshuaxv.19, Judgesi.15, where the word evidently signifies a reservoir for irrigation;גלהalso occurs 1 Kingsvii.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 suspended 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 Leviticusvi.28 (21))a pitcher upon(or over)the spring(occurs Isaiahxxxv.7,xlix.10, and is evidently a spring gushing out of the ground, as opposed toבור, which is a sunken well or cistern),andisrun(but the word is niphal, and theLXX.renderσυντροχάσῃ, ‘run down to’)the wheel(with the article, because the special wheel is meant which stands over the cistern)towards(אל, the preposition is different)the well; and returns the dust upon the earth as it was, and the spirit is returning(both futures, but one written full, the other contracted; there is perhaps a slight distinction——one also follows, the other goes before, its verb)to(אל;LXX.πρὸς)the Deity who(but full relative, as compared with the contracted form above)gave it(feminine, to agree withרוח; but, as we have so often seen, this close agreement gives a peculiar meaning; it is especially the divinegift).

8 ¶ Vanity of vanities, saith the Preacher; allisvanity.

so——evanescence of evanescence, says the Preacher, the whole is evanescent.

(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 almostdaily, 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 comparatively frequent occurrence, and may well bring vividly before our minds the disappearance 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 clauses are joined together by the simple ‘and;’ but there is clearly at this point a transition from simile to metaphor, which the Authorized Version 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 embodied in the Chaldee Targum. There is no proof that any allegory was intended, and the literal meaning is not only to the purpose, but exceedingly touching and beautiful. The arrangement of clauses, also, is highly artificial, which may be seen by counting them as marked off by the recurring forms ‘or ever,’ ‘also,’ and the like.

(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 almostdaily, 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 comparatively frequent occurrence, and may well bring vividly before our minds the disappearance 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 clauses are joined together by the simple ‘and;’ but there is clearly at this point a transition from simile to metaphor, which the Authorized Version 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 embodied in the Chaldee Targum. There is no proof that any allegory was intended, and the literal meaning is not only to the purpose, but exceedingly touching and beautiful. The arrangement of clauses, also, is highly artificial, which may be seen by counting them as marked off by the recurring forms ‘or ever,’ ‘also,’ and the like.

9 And¹moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out,andset in order many proverbs.¹Or, the more wise the Preacher was.

9 And¹moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out,andset in order many proverbs.

¹Or, the more wise the Preacher was.

Section V.——Epilogue.But there is something yet to come: for the Preacherwaswise; he yet taught knowledge with respect to men generally; and, pondering, he tracked out the solution of [these] enigmas to the utmost.

Section V.——Epilogue.

But there is something yet to come: for the Preacherwaswise; he yet taught knowledge with respect to men generally; and, pondering, he tracked out the solution of [these] enigmas to the utmost.

(9.)And for the rest(for now is to be added something over and above, to form a supplement to what went before; compare 1 Kingsxiv.19 both for the Hebrew and Greek. As the wordוְיֹתֵ֕רstands 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 meaning is, ‘there is something yet to be added;’)that he was(the contract-relative with subject verb) even aKoheleth(i.e.a preacher or gatherer) who waswise, yet(theLXX.renderκαὶ ὅτι, ‘nevertheless,’ but their rendering 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, thecollectedbody of humanity; compare chapteriv.16)and he gave heed, and he sought out(Deuteronomyxiii.4; Psalmscxxxix.1)an order(chapteri.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 theLXX.render it, and we shall see reason presently for adopting this interpretation)of parables the many.

10 The Preacher sought to find out¹acceptable words: andthat which waswrittenwasupright,evenwords of truth.¹Hebrewwords of delight.

10 The Preacher sought to find out¹acceptable words: andthat which waswrittenwasupright,evenwords of truth.

¹Hebrewwords of delight.

The Preacher, indeed, sought to discover the reasons for a providence, but what hehaswritten is the real matter of truth.

(10.)Sought Koheleth to find words of providence(דברandחפץ, both in theirusual technical senses)and written(full participial form)uprightness, words of truth.(The passage is very obscure; theLXX.renderκαὶ περισσὸν ὅτι ἐγένετο ὁ ἐκκλησιαστὴς σοφὸς [καὶ] ὅτι ἐδίδαξεν γνῶσιν σὺν τὸν ἄνθροπον καὶ οὖς ἐξιχνιάσεται κόσμιον παραβολῶν. Πολλὰ, κ.τ.λ.‘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 wordκόσμιονoccurs 1 Timothyii.9, andiii.2; it is used as a neuter, ‘orderliness.’ Again,את העםis renderedσὺν τὸν ἄνθρωπον.B.omits andA²includes in brackets theκαὶ, so marked, in the text;A²readsἔτι;F.X.omitσὺν;F.reads [forἄνθρωπον]λαὸν;E.ἐξιχνίασε; andD.κόσμον. Thus it appears probable that theLXX.readיחקרand as this future follows the past, we have the sense of the imperfect: they also translatedσὺν τὸν ἄνθρωπον, because they consideredהעםas used generically——seechapteriv.16, and in the same sense. If, however, the Hebrew text were altered, which would be done simply by lengthening the judיinto vanו, the rendering of theLXX.would become unintelligible, and hence the variations, especially that ofE.Thenאזן, which is really nominative toיחקר, and emphatic as standing before it, came to be regarded as a verb and pointed piel, the only instance of such pointing that occurs, and then accentingוְחִקֵּ֔רwith zakeph, the Masorets made these two words a parenthesis, and pointedתִּקֵּןas a piel pret., instead of a noun as do theLXX.; they then makeהרבהsingular agree with the pluralמשלים, which would, according to the usage of this book, be distributive. On the whole, however, it seems very probable that theLXX.have preserved the right reading, or at least the meaning of the passage; this meaning is, ‘and for the rest, because Kohelethwasa wise man, still he taught knowledge with respect to the people, and his ear [i.e.judgment, for the word contains the idea of weighing as in a balance] was seeking out an orderly meaning [or solution] of parables;’ by parables 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 reallyוכתוב, and not, as we may conjecture,יכתוב, we should then read ‘he was writing,’ which it must be confessed makes excellent sense. TheLXX.render here[καὶ] γεγραμμένον εὐθύτητος λόγους ἀληθείας, in the accusative, governed byἐζήτησεν, and the meaning is therefore, ‘sought ... a thing written of right [even] words of truth.’ This agrees altogether with the context, and also is cognate with what follows).

11 The words of the wiseareas goads, and as nails fastenedbythe masters of assemblies,whichare given from one shepherd.

These reasons of the wise are like goads, but they are like stakes as well, deeply fixed, dominating over the herd, appointed so by a shepherd, who is the only one.

(11.)The words of(but asדבריis repeated, we have ‘those words of’)wise men as goads(דברי חכמים כדרבנות; the play is manifest betweenדברandדרב, butדרבנותoccurs here only, note also its two accents, and the noun in a concrete form at 1 Samuelxiii.21)and as nails(the particle of comparison being repeated, gives the idea ‘but as nails as well,’ butמַשְֹמְרֹות, spelt with the letter sin, occurs here only; only one instance of a piel participle of the very common verbשמרoccurs,viz.Jonahii.8 (9), but the nounמשמרis also quite common; see 1 Chroniclesix.23, whereלמִשׁמָרוֹתoccurs in the sense of ‘by wards’)planted masters of assemblies(אספה, occurs as a feminine noun Isaiahxxiv.22;LXX.συναγωγὴν. This word has a curious history, which will furtherillustrate its meaning at this place. The reading of the Hexapla at Isaiahxxiv.22 is:Οʹ. καὶ συνάξουσι ※ συναγωγὴν αὐτῆς ※ εἰς δεσμωτήριον καὶ ἀποκλείσουσιν εἰς ὀχύρωμα. Σ. καὶ ἀθροισθήσονται ἀθροισμὸν δεσμίου καὶ συγκλεισθήσονται εἰς συγκλεισμόν, showing a difficulty about the word which in the Hexapla is included between♦asterisks. Here the Peshito renders Koheleth by(‡ Syriac word)(‡ Syriac word)‘masters of thresholds,’ and uses this same word at Exodusxii.22, 23, and Deuteronomyvi.9; hence they understood the allusion to be to the stake set across the entrance of the fold to prevent the cattle from straying out. That this reading will explain Isaiahxxiv.22 is evident enough, and that it will explain this passage also will be seen if we look upon these goads as 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 thatאחדstands emphatically at the end of the sentence, and must mean, therefore, ‘the shepherd, who is the only one.’ This verse has greatly perplexed commentators: a diligent perusal of the ancient versions, and following the hint given by the Syriac above, will show us what is the real meaning. TheLXX.readπεπυρωμένοιA¹.D.E.X., whichA²,Balter toπεφυτευμένοι, and which Aquila follows; probablyπεπυρωμένοιwas a misreading ofπεπαρμένοι, fromπάρω, ‘to infix;’ Symmachus readsπεπηγότες‘constructed on,’ see Hebrewsviii.2. All the ancient Greek versions considerבעליas a preposition, and render byπαρὰ τῶν; theLXX.renderאספותbyσυναγμάτων;B.συνθεμάτων; Aquilaσυνταγμάτων; Syriac Hexapla(‡ Syriac word)(‡ Syriac word); Symmachusσυναχθέντων, otherwiseσυναντημάτων; Syriac(‡ Syriac word)(‡ Syriac word)(‡ Syriac word), 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 forπαρεωραμένῳ, in verse 14,(‡ Syriac word),i.e.ἀόρατοι, ‘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 passage 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 together, [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, sinceמֵרֶֹעֶהis ambiguous, and pointedמִרְעֶהmeans ‘pasture,’ they give pasture only. Thus the metaphor is kept up and the equivoke maintained).♦referencing the “※” symbol

♦referencing the “※” symbol

12 And further, by these, my son, be admonished: of making many booksthere isno end; and much¹studyisa weariness of the flesh.¹Or, reading.

12 And further, by these, my son, be admonished: of making many booksthere isno end; and much¹studyisa weariness of the flesh.

¹Or, reading.

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.

(12.)But for the rest(repeating the formula of verse 9, and hence a further extension of the same idea),from them(emphatic, ‘but for anything else that these wise words can do’ is the meaning)my son, be admonished: makingsofbooks(ספריםused for the sake of the alliteration withאספותabove)the many(i.e.too many)is nothing of an end(i.e.gives no result)and study(להגoccurs here only,LXX.μελέτη)the much(too much)wearies(compare chapteri.8)the flesh. (Thus even wisdom itself is no cure for the ills of humanity. The catalogue of humanills and the instances of human 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 ¶¹Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for thisisthe wholedutyof man.¹Or, The end of the matter,evenall that hath been heard,is.

13 ¶¹Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for thisisthe wholedutyof man.

¹Or, The end of the matter,evenall that hath been heard,is.

The end of the matter, even all that hath been heard, is this:With regard to the Almighty, fear him; and with regard also to his commandments, keep them, for this is everything to humanity.

(13.)The conclusion(compare chapteriii.11,vii.2) of theword(i.e.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 commandments, keep(notice the emphaticאת, which, however, theLXX.do not render byσὺν, because the article and position give the emphasis required)for thisisall theman(i.e.the whole duty, happiness,etc., of humanity).

14 For God shall bring every work into judgment, with every secret thing, whetherit begood, or whetherit beevil.

For with respect to every act, the Almighty will bring to adjustment all that is mysterious, whether it be a good or an evil.

(14.)For with respect to all working(or doings, notice the prefixedמ)the Deity(noun before the verb)is bringing into judgment upon all the hidden(niphal participle, butעלםhas not lost its meaning, it is the hidden past and future, hence theLXX.παρεωραμένῳ, ‘overlooked,’ compare 1 Kingsx.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 vindicate his holiness and justice).

Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρόποις ε ὐ δ ο κ ί α——Lukeii.14.

Back to Index Next