Ժողովող / Ecclesiastes - 11 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Увещание к благотворительности. 7–10. Призыв к наслаждению жизнью.

В главах 9:1–12:8: дается как бы резюме предшествующих размышлений Екклезиаста об условиях счастливой жизни. Таких условий три: доброе делание, невинные наслаждения и полная преданность Божественному провидению. Первое условие раскрыто в 11:1–6, второе — в 11:7–10, третье — в 12:1–7.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A pressing exhortation to works of charity and bounty to the poor, as the best cure of the vanity which our worldly riches are subject to and the only way of making them turn to a substantial good account, ver. 1-6. II. A serious admonition to prepare for death and judgment, and to begin betimes, even in the days of our youth, to do so, ver. 7-10.
Adam Clarke: Commentary on the Bible - 1831
Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.
Albert Barnes: Notes on the Bible - 1834
11:0: There ought to be no division between Ecc 10:20 and Ecc 11:1.
As if in contrast to the self-indulgence described in Ecc 10:16-19, the opposite virtue, readiness to give to others, is inculcated. The use of the word "bread" in both Ecc 10:19 (see the note) and Ecc 11:1 points the contrast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 11:1, Directions for charity; Ecc 11:7, Death in life, Ecc 11:9, and the day ofjudgment in the days of youth, are to be thought on.
John Gill
INTRODUCTION TO ECCLESIASTES 11
This chapter begins with an exhortation to liberality to the poor, enforced by several reasons and arguments, and the objections to it removed; and the whole illustrated by various similes, Eccles 11:1; and then it is observed, that a life attended with outward prosperity and inward peace, and spent in doing good, is very delightful, and very desirable it is to have it continued; yet it should be remembered this will not be always, that many days of darkness in the grave will come; and after all the whole of a man's life is vanity, as is often inculcated, Eccles 11:7; and the chapter is closed with an ironic address to young men, designed to show them the folly and danger of sinful courses, to reform them from them, and to put them in mind of a future judgment, Eccles 11:9.
11:111:1: Առաքեա՛ դու զհաց քո ՚ի վերայ ջրոց, զի ՚ի բազմութեան աւուրց քոց գտցես զնա[8610]։ [8610] Ոմանք. ՚Ի վերայ երեսաց ջրոց, զի ՚ի բազմութիւն աւ՛՛։
1 Հացդ ջրի՛ն տուր՝ թող տանի, շատ օրեր անց պիտի նորից գտնես այն:
11 Քու հացդ ջուրերու երեսին վրայ ձգէ, Վասն զի շատ օրերէն ետքը զանիկա պիտի գտնես։
Առաքեա զհաց քո ի վերայ երեսաց ջրոց, զի ի բազմութեան աւուրց [119]քոց գտցես զնա:

11:1: Առաքեա՛ դու զհաց քո ՚ի վերայ ջրոց, զի ՚ի բազմութեան աւուրց քոց գտցես զնա[8610]։
[8610] Ոմանք. ՚Ի վերայ երեսաց ջրոց, զի ՚ի բազմութիւն աւ՛՛։
1 Հացդ ջրի՛ն տուր՝ թող տանի, շատ օրեր անց պիտի նորից գտնես այն:
11 Քու հացդ ջուրերու երեսին վրայ ձգէ, Վասն զի շատ օրերէն ետքը զանիկա պիտի գտնես։
zohrab-1805▾ eastern-1994▾ western am▾
11:111:1 Отпускай хлеб твой по водам, потому что по прошествии многих дней опять найдешь его.
11:1 ἀπόστειλον αποστελλω send off / away τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the ὕδατος υδωρ water ὅτι οτι since; that ἐν εν in πλήθει πληθος multitude; quantity τῶν ο the ἡμερῶν ημερα day εὑρήσεις ευρισκω find αὐτόν αυτος he; him
11:1 שַׁלַּ֥ח šallˌaḥ שׁלח send לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in רֹ֥ב rˌōv רֹב multitude הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day תִּמְצָאֶֽנּוּ׃ timṣāʔˈennû מצא find
11:1. mitte panem tuum super transeuntes aquas quia post multa tempora invenies illumCast thy bread upon the running waters: for after a long time thou shalt find it again.
1. Cast thy bread upon the waters: for thou shalt find it after many days.
11:1. Cast your bread over running waters. For, after a long time, you shall find it again.
11:1. Cast thy bread upon the waters: for thou shalt find it after many days.
Cast thy bread upon the waters: for thou shalt find it after many days:

11:1 Отпускай хлеб твой по водам, потому что по прошествии многих дней опять найдешь его.
11:1
ἀπόστειλον αποστελλω send off / away
τὸν ο the
ἄρτον αρτος bread; loaves
σου σου of you; your
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
ὕδατος υδωρ water
ὅτι οτι since; that
ἐν εν in
πλήθει πληθος multitude; quantity
τῶν ο the
ἡμερῶν ημερα day
εὑρήσεις ευρισκω find
αὐτόν αυτος he; him
11:1
שַׁלַּ֥ח šallˌaḥ שׁלח send
לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
תִּמְצָאֶֽנּוּ׃ timṣāʔˈennû מצא find
11:1. mitte panem tuum super transeuntes aquas quia post multa tempora invenies illum
Cast thy bread upon the running waters: for after a long time thou shalt find it again.
11:1. Cast your bread over running waters. For, after a long time, you shall find it again.
11:1. Cast thy bread upon the waters: for thou shalt find it after many days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В образных выражениях Екклезиаст призывает к самой широкой благотворительности, чуждой всякого расчета на личную выгоду («по водам»). Всякая жертва со временем принесет свой плод жертвователю. Некоторые толкователи думают, что Екклезиаст побуждает здесь своих современников к торговой предприимчивости, к смелым коммерческим операциям на море. Но, как видно из других мест книги, Екклезиаст старался скорее сдержать излишнюю предприимчивость богатых людей, всю жизнь проводивших в заботах о приумножении богатства. Из следующего стиха ясно, что речь здесь о благотворительности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Cast thy bread upon the waters: for thou shalt find it after many days. 2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth. 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. 5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. 6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.
Solomon had often, in this book, pressed it upon rich people to take the comfort of their riches themselves; here he presses it upon them to do good to others with them and to abound in liberality to the poor, which will, another day, abound to their account. Observe,
I. How the duty itself is recommended to us, v. 1. 1. Cast thy bread upon the waters, thy bread-corn upon the low places (so some understand it), alluding to the husbandman, who goes forth, bearing precious seed, sparing bread-corn from his family for the seedness, knowing that without that he can have no harvest another year; thus the charitable man takes from his bread-corn for seed-corn, abridges himself to supply the poor, that he may sow beside all waters (Isa. xxxii. 20), because as he sows so he must reap, Gal. vi. 7. We read of the harvest of the river, Isa. xxiii. 3. Waters, in scripture, are put for multitudes (Rev. xvi. 5), and there are multitudes of poor (we do not want objects of charity); waters are put also for mourners: the poor are men of sorrows. Thou must give bread, the necessary supports of life, not only give good words but good things, Isa. lviii. 7. It must be thy bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy. "Thy bread, which thou didst design for thyself, let the poor have a share with thee, as they had with Job, ch. xxxi. 17. Give freely to the poor, as that which is cast upon the waters. Send it a voyage, send it as a venture, as merchants that trade by sea. Trust it upon the waters; it shall not sink."
2. "Give a portion to seven and also to eight, that is, be free and liberal in works of charity." (1.) "Give much if thou hast much to give, not a pittance, but a portion, not a bit or two, but a mess, a meal; give a large dole, not a paltry one; give good measure (Luke vi. 38); be generous in giving, as those were when, on festival days, they sent portions to those for whom nothing was prepared (Neh. viii. 10), worthy portions." (2.) "Give to many, to seven, and also to eight; if thou meet with seven objects of charity, give to them all, and then, if thou meet with an eighth, give to that, and if with eight more, give to them all too. Excuse not thyself with the good thou hast done from the good thou hast further to do, but hold on, and mend. In hard times, when the number of the poor increases, let thy charity be proportionably enlarged." God is rich in mercy to all, to us, though unworthy; he gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.
II. The reasons with which it is pressed upon us. Consider,
1. Our reward for well-doing is very certain. "Though thou cast it upon the waters, and it seem lost, thou thinkest thou hast given thy good word with it and art likely never to hear of it again, yet thou shalt find it after many days, as the husbandman finds his seed again in a plentiful harvest and the merchant his venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of God's providence, and graces and comforts of his Spirit; and the principal is sure, laid up in heaven, for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis possidere me credam, quam bene donata--I possess nothing so completely as that which I have given away. Hochabeo quodcunque dedi; hæ sunt divitiæ certæ in quacunque sortis humanæ levitate--Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life. "Thou shalt find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful." Wheat, the most valuable grain, lies longest in the ground. Long voyages make the best returns.
2. Our opportunity for well-doing is very uncertain: "Thou knowest not what evil may be upon the earth, which may deprive thee of thy estate, and put thee out of a capacity to do good, and therefore, while thou hast wherewithal, be liberal with it, improve the present season, as the husbandman in sowing his ground, before the frost comes." We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good. Many make use of this as an argument against giving to the poor, because they know not what hard times may come when they may want themselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with God and man, and therefore should now show mercy. If by charity we trust God with what we have, we put it into good hands against bad times.
III. How he obviates the objections which might be made against this duty and the excuses of the uncharitable.
1. Some will say that what they have is their own and they have it for their own use, and will ask, Why should we cast it thus upon the waters? Why should I take my bread, and my flesh, and give it to I know not whom? So Nabal pleaded, 1 Sam. xxv. 11. "Look up, man, and consider how soon thou wouldest be starved in a barren ground, if the clouds over thy head should plead thus, that they have their waters for themselves; but thou seest, when they are full of rain, they empty themselves upon the earth, to make it fruitful, till they are wearied and spent with watering it, Job xxxvii. 11. Are the heavens thus bountiful to the poor earth, that is so far below them, and wilt thou grudge thy bounty to thy poor brother, who is bone of thy bone? Or thus: some will say, Though we give but little to the poor, yet, thank God, we have as charitable a heart as any." Nay, says Solomon, if the clouds be full of rain, they will empty themselves; if there be charity in the heart, it will show itself, Jam. ii. 15, 16. He that draws out his soul to the hungry will reach forth his hand to them, as he has ability.
2. Some will say that their sphere of usefulness is low and narrow; they cannot do the good that they see others can, who are in more public stations, and therefore they will sit still and do nothing. Nay, says he, in the place where the tree falls, or happens to be, there it shall be, for the benefit of those to whom it belongs; every man must labour to be a blessing to that place, whatever it is, where the providence of God casts him; wherever we are we may find good work to do if we have but hearts to do it. Or thus: some will say, "Many present themselves as objects of charity who are unworthy, and I do not know whom it is fit to give it to." "Trouble not thyself about that" (says Solomon); "give as discreetly as thou canst, and then be satisfied that, though the person should prove undeserving of thy charity, yet, if thou give it with an honest heart, thou shalt not lose thy reward; which way soever the charity is directed, north or south, thine shall be the benefit of it." This is commonly applied to death; therefore let us do good, and, as good trees, bring forth the fruits of righteousness, because death will shortly come and cut us down, and we shall then be determined to an unchangeable state of happiness or misery according to what was done in the body. As the tree falls at death, so it is likely to lie to all eternity.
3. Some will object the many discouragements they have met with in their charity. They have been reproached for it as proud and pharisaical; they have but little to give, and they shall be despised if they do not give as others do; they know not but their children may come to want it, and they had better lay it up for them; they have taxes to pay and purchases to make; they know not what use will be made of their charity, nor what construction will be put upon it; these, and a hundred such objections, he answers, in one word (v. 4): He that observes the wind shall not sow, which signifies doing good; and he that regards the clouds shall not reap, which signifies getting good. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. If the husbandman should decline, or leave off, sowing for the sake of every flying cloud, and reaping for the sake of every blast of wind, he would make but an ill account of his husbandry at the year's end. The duties of religion are as necessary as sowing and reaping, and will turn as much to our own advantage. The discouragements we meet with in these duties are but as winds and clouds, which will do us no harm, and which those that put on a little courage and resolution will despise and easily break through. Note, Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in God's hands, are designed to try us, and our Christianity obliges us to endure hardness.
4. Some will say, "We do not see in which way what we expend in charity should ever be made up to us; we do not find ourselves ever the richer; why should we depend upon the general promise of a blessing on the charitable, unless we saw which way to expect the operation of it?" To this he answers, "Thou knowest not the work of God, nor is it fit thou shouldst. Thou mayest be sure he will make good his word of promise, though he does not tell thee how, or which way, and though he works in a way by himself, according to the counsels of his unsearchable wisdom. He will work, and none shall hinder; but then he will work and none shall direct or prescribe to him. The blessing shall work insensibly but irresistibly. God's work shall certainly agree with his word, whether we see it or no." Our ignorance of the work of God he shows, in two instances:-- (1.) We know not what is the way of the Spirit, of the wind (so some), we know not whence it comes, or whither it goes, or when it will turn; yet the seamen lie ready waiting for it, till it turns about in favour of them; so we must do our duty, in expectation of the time appointed for the blessing. Or it may be understood of the human soul; we know that God made us, and gave us these souls, but how they entered into these bodies, are united to them, animate them, and operate upon them, we know not; the soul is a mystery to itself, no marvel then that the work of God is so to us. (2.) We know not how the bones are fashioned in the womb of her that is with child. We cannot describe the manner either of the formation of the body or of its information with a soul; both, we know, are the work of God, and we acquiesce in his work, but cannot, in either, trace the process of the operation. We doubt not of the birth of the child that is conceived, though we know not how it is formed; nor need we doubt of the performance of the promise, though we perceive not how things work towards it. And we may well trust God to provide for us that which is convenient, without our anxious disquieting cares, and therein to recompense us for our charity, since it was without any knowledge or forecast of ours that our bodies were curiously wrought in secret and our souls found the way into them; and so the argument is the same, and urged to the same intent, with that of our Saviour (Matt. vi. 25), The life, the living soul that God has given us, is more than meat; the body, that God has made us, is more than raiment; let him therefore that has done the greater for us be cheerfully depended upon to do the less.
5. Some say, "We have been charitable, have given a great deal to the poor, and never yet saw any return for it; many days are past, and we have not found it again," to which he answers (v. 6), "Yet go on, proceed and persevere in well-doing; let slip no opportunity. In the morning sow thy seed upon the objects of charity that offer themselves early, and in the evening do not withhold thy hand, under pretence that thou art weary; as thou hast opportunity, be doing good, some way or other, all the day long, as the husbandman follows his seedness from morning till night. In the morning of youth lay out thyself to do good; give out of the little thou hast to begin the world with; and in the evening of old age yield not to the common temptation old people are in to be penurious; even then withhold not thy hand, and think not to excuse thyself from charitable works by purposing to make a charitable will, but do good to the last, for thou knowest not which work of charity and piety shall prosper, both as to others and as to thyself, this or that, but hast reason to hope that both shall be alike good. Be not weary of well-doing, for in due season, in God's time and that is the best time, you shall reap," Gal. vi. 9. This is applicable to spiritual charity, our pious endeavours for the good of the souls of others; let us continue them, for, though we have long laboured in vain, we may at length see the success of them. Let ministers, in the days of their seedness, sow both morning and evening; for who can tell which shall prosper?
Adam Clarke: Commentary on the Bible - 1831
11:1: Cast thy bread upon the waters - An allusion to the sowing of rice; which was sown upon muddy ground, or ground covered with water, and trodden in by the feet of cattle: it thus took root, and grew, and was found after many days in a plentiful harvest. Give alms to the poor, and it will be as seed sown in good ground. God will cause thee afterwards to receive it with abundant increase. The Targum understands it of giving bread to poor sailors. The Vulgate and my old Bible have the same idea. Send thi brede upon men passing waters.
Albert Barnes: Notes on the Bible - 1834
11:1: The verse means: "Show hospitality, even though the corresponding return of hospitality to you may seem improbable; nevertheless, be hospitable in faith." Compare Luk 14:13-14; Heb 13:2. Some interpreters (not unreasonably) understand by "bread" the seed from the produce of which bread is made. Seed cast upon the fertile soil flooded by the early rains would be returned to the sower in autumn with large increase.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Cast: That is, says Bp. Lowth, "Sow thy seed or corn on the face of the waters;" in plain terms, sow without any hope of a harvest. do good even to them on whom your benefactions seem thrown away. Dr. Jebb has well illustrated it by the following passages:
"Vain are the favours done to vicious men;
Not vainer 'tis to sow the foaming deep.
The deep no pleasant harvest shall afford,
Nor will the wicked ever make return.
"To befriend the wicked is like sowing in the sea.
These, indeed, invert this precept;
Nor is it extraordinary that they should.
"The one, frail human power alone produced,
The other, God."
thy bread: Deu 15:7-11; Pro 11:24, Pro 11:25, Pro 22:9; Isa 32:8
waters: Heb. face of the waters, Isa 32:20
for: Ecc 11:6; Deu 15:10; Psa 41:1, Psa 41:2, Psa 126:5, Psa 126:6; Pro 11:18, Pro 19:17; Mat 10:13, Mat 10:42, Mat 25:40; Luk 14:14; Co2 9:6; Gal 6:8-10; Heb 6:10
Carl Friedrich Keil and Franz Delitzsch
11:1
"Let thy bread go forth over the watery mirror: for in the course of many days shalt thou find it." Most interpreters, chiefly the Talm., Midrash, and Targ.,
(Note: The Midrash tells the following story: Rabbi Akiba sees a ship wrecked which carried in it one learned in the law. He finds him again actively engaged in Cappadocia. What whale, he asked him, has vomited thee out upon dry land? How hast thou merited this? The scribe learned in the law thereupon related that when he went on board the ship, he gave a loaf of bread to a poor man, who thanked him for it, saying: As thou hast saved my life, may thy life be saved. Thereupon Akiba thought of the proverb in Eccles 11:1. Similarly the Targ.: Extend to the poor the bread for thy support; they sail in ships over the water.)
regard this as an exhortation to charity, which although practised without expectation of reward, does not yet remain unrewarded at last. An Aram. proverb of Ben Sira's (vid., Buxtorf's Florilegium, p. 171) proceeds on this interpretation: "Scatter thy bread on the water and on the dry land; in the end of the days thou findest it again." Knobel quotes a similar Arab. proverb from Diez' Denkwrdigkeiten von Asien (Souvenirs of Asia), II 106: "Do good; cast thy bread into the water: thou shalt be repaid some day." See also the proverb in Goethe's Westst. Divan, compared by Herzfeld. Voltaire, in his Prcis de l'Ecclsiaste en vers, also adopts this rendering:
Repandez vos bien faits avec magnificence,
Mme aux moins vertueux ne les refusez pas.
Ne vous informez pas de leur reconnaissance -
Il est grand, il est beau de faire des ingrats.
That instead of "into the water (the sea)" of these or similar proverbs, Koheleth uses here the expression, "on the face of (על־פּני) the waters," makes no difference: Eastern bread has for the most part the form of cakes, and is thin (especially such as is prepared hastily for guests, 'ughoth or matstsoth, Gen 18:6; Gen 19:3); so that when thrown into the water, it remains on the surface (like a chip of wood, Hos 10:7), and is carried away by the stream. But שׁלּח, with this reference of the proverb to beneficence, is strange; instead of it, the word השׁלך was rather to be expected; the lxx renders by ἀπόστειλον; the Syr., shadar; Jerome, mitte; Venet. πέμπε; thus by none is the pure idea of casting forth connected with שׁלּח. And the reason given does not harmonize with this reference: "for in the course of many days (berov yamin, cf. mērov yamim, Is 24:22) wilt thou find it" (not "find it again," which would be expressed by תּשׁוּב תּם). This indefinite designation of time, which yet definitely points to the remote future, does not thus indicate that the subject is the recompense of noble self-renunciation which is sooner or later rewarded, and often immediately, but exactly accords with the idea of commerce carried on with foreign countries, which expects to attain its object only after a long period of waiting. In the proper sense, they send their bread over the surface of the water who, as Ps 107:33 expresses, "do business in great waters." It is a figure taken from the corn trade of a seaport, an illustration of the thought: seek thy support in the way of bold, confident adventure.
(Note: The Greek phrase σπείρειν πόντον, "to sow the sea" = to undertake a fruitless work, is of an altogether different character; cf. Amos 6:12.)
Bread in לח is the designation of the means of making a living or gain, and bread in תּמצאנּוּ the designation of the gain (cf. Eccles 9:11). Hitzig's explanation: Throw thy bread into the water = venture thy hope, is forced; and of the same character are all the attempts to understand the word of agricultural pursuits; e.g., by van der Palm: sementem fac muxta aquas (or: in loca irrigua); Grtz even translates: "Throw thy corn on the surface of the water," and understands this, with the fancy of a Martial, of begetting children. Mendelssohn is right in remarking that the exhortation shows itself to be that of Koheleth-Solomon, whose ships traded to Tarshish and Ophir. Only the reference to self-sacrificing beneficence stands on a level with it as worthy of consideration. With Ginsburg, we may in this way say that a proverb as to our dealings with those who are above us, is followed by a proverb regarding those who are below us; with those others a proverb regarding judicious courageous venturing, ranks itself with a proverb regarding a rashness which is to be discountenanced; and the following proverb does not say: Give a portion, distribute of that which is thine, to seven and also to eight: for it is well done that thou gainest for thee friends with the unrighteous mammon for a time when thou thyself mayest unexpectedly be in want; but it is a prudent rule which is here placed by the side of counsel to bold adventure:
Geneva 1599
11:1 Cast thy bread upon the (a) waters: for thou shalt find it after many days.
(a) That is, be liberal to the poor, and though it seems to be as a thing ventured on the sea, yet it will bring you profit.
John Gill
11:1 Cast thy bread upon the waters,.... As the wise man had often suggested that nothing was better for a man than to enjoy the good of his labour himself, he here advises to let others, the poor, have a share with him; and as he had directed in the preceding chapter how men should behave towards their superiors, he here instructs them what notice they should take of their inferiors; and as he had cautioned against luxury and intemperance, he here guards against tenacity and covetousness, and exhorts to beneficence and liberality: that which is to be given is "bread", which is put for all the necessaries of life, food and raiment; or money that answers all things, what may be a supply of wants, a support of persons in distress; what is useful, profitable, and beneficial; not stones or scorpions, or what will be useless or harmful: and it must be "thy" bread, a man's own; not independent of God who gives it him; but not another's, what he owes another, or has fraudulently obtained; but what he has got by his own labour, or he is through divine Providence in lawful possession of; hence alms in the Hebrew language is called "righteousness": and it must be such bread as is convenient and fit for a man himself, such as he himself and his family eat of, and this he must cast, it must be a man's own act, and a voluntary one; his bread must not be taken and forced from him; it must be given freely, and in such a manner as not to be expected again; and bountifully and plentifully, as a man casts seed into the earth; but here it is said to be "upon the waters"; bread is to be given to such as are in distress and affliction, that have waters of a full cup wrung out unto them, whose faces are watered with tears, and foul with weeping, from whom nothing is to be expected again, who can make no returns; so that what is given thorn seems to be cast away and lost, like what is thrown into a river, or into the midst of the sea; and even it is to be given to such who prove ungrateful and unthankful, and on whom no mark or impression of the kindness is made and left, no more than upon water; yea, it is to be given to strangers never seen before nor after, like gliding water; so the Vulgate Latin version renders it, "passing waters": or else to such who may be compared to well watered ground, or "moist ground", as Mr. Broughton renders it; where the seed cast will grow up again, and bring forth fruit, and redound to the advantage of the sower, as what is given to the poor does; they are a good soil to sow upon, especially Christ's poor, who are partakers of his living water, grace; see Is 32:20; though it may be the multitude of persons to whom alms is to be given are here intended, which are sometimes signified by waters, Rev_ 17:15; as Eccles 11:2 seems to explain it. The Targum is,
"reach out the bread of thy sustenance to the poor that go in ships upon the thee of the water;''
and some think the speech is borrowed from navigation, and is an allusion to merchants who send their goods beyond sea, and have a large return for them;
for thou shalt find it after many days; not the identical bread itself, but the fruit and reward of such beneficence; which they shall have unexpectedly, or after long waiting, as the husbandman for his seed; it suggests that such persons should live long, as liberal persons oftentimes do, and increase in their worldly substance; and if they should not live to reap the advantage of their liberality, yet their posterity will, as the seed of Jonathan did for the kindness he showed to David: or, however, if they find it not again in temporal things, yet in spirituals; and shall be recompensed in the resurrection of the just, and to all eternity. So the Targum,
"for after the time of many days, then thou shall find the reward of it in this world (so it is in the king's Bible), and in the world to come;''
see Lk 12:12. Jarchi instances in Jethro. Noldius (p) renders it "within many days", even before many days are at an end; for seed sown by waters in hot climates soon sprung up, and produced fruit; see Dan 11:20.
(p) Ebr. Concord. Partic. p. 155. No. 704.
John Wesley
11:1 The waters - Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river. Find it - It shall certainly be restored to thee, either by God or men. This is added to prevent an objection, and to quicken us to the duty enjoyned. After - The return may be slow, but it is sure, and will be so much the more plentiful.
Robert Jamieson, A. R. Fausset and David Brown
11:1 (Eccles 11:1-10)
Eccles 11:2 shows that charity is here inculcated.
bread--bread corn. As in the Lord's prayer, all things needful for the body and soul. Solomon reverts to the sentiment (Eccles 9:10).
waters--image from the custom of sowing seed by casting it from boats into the overflowing waters of the Nile, or in any marshy ground. When the waters receded, the grain in the alluvial soil sprang up (Is 32:20). "Waters" express multitudes, so Eccles 11:2; Rev_ 17:15; also the seemingly hopeless character of the recipients of the charity; but it shall prove at last to have been not thrown away (Is 49:4).
11:211:2: Տո՛ւր բաժինս եւթանց՝ այլ եւ ութից. զի ո՛չ գիտես զինչ չարութիւն է ՚ի վերայ երկրի[8611]։ [8611] Ոմանք. Վասն զի ո՛չ գիտես զինչ լինիցի չար ՚ի վերայ երկրի։
2 Բաժի՛ն տուր եօթին էլ, ութին էլ, որովհետեւ ի՞նչ իմանաս, թէ ի՛նչ չարիք պիտի լինի երկրի վրայ:
2 Եօթնին եւ ութին ալ բաժին տուր, Վասն զի չես գիտեր թէ երկրի վրայ ի՛նչ պատուհաս պիտի գայ։
Տուր բաժին եւթանց, այլ եւ ութից, վասն զի ոչ գիտես զինչ լինիցի չար ի վերայ երկրի:

11:2: Տո՛ւր բաժինս եւթանց՝ այլ եւ ութից. զի ո՛չ գիտես զինչ չարութիւն է ՚ի վերայ երկրի[8611]։
[8611] Ոմանք. Վասն զի ո՛չ գիտես զինչ լինիցի չար ՚ի վերայ երկրի։
2 Բաժի՛ն տուր եօթին էլ, ութին էլ, որովհետեւ ի՞նչ իմանաս, թէ ի՛նչ չարիք պիտի լինի երկրի վրայ:
2 Եօթնին եւ ութին ալ բաժին տուր, Վասն զի չես գիտեր թէ երկրի վրայ ի՛նչ պատուհաս պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 Давай часть семи и даже восьми, потому что не знаешь, какая беда будет на земле.
11:2 δὸς διδωμι give; deposit μερίδα μερις portion τοῖς ο the ἑπτὰ επτα seven καί και and; even γε γε in fact τοῖς ο the ὀκτώ οκτω eight ὅτι οτι since; that οὐ ου not γινώσκεις γινωσκω know τί τις.1 who?; what? ἔσται ειμι be πονηρὸν πονηρος harmful; malignant ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
11:2 תֶּן־ ten- נתן give חֵ֥לֶק ḥˌēleq חֵלֶק share לְ lᵊ לְ to שִׁבְעָ֖ה šivʕˌā שֶׁבַע seven וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even לִ li לְ to שְׁמֹונָ֑ה šᵊmônˈā שְׁמֹנֶה eight כִּ֚י ˈkî כִּי that לֹ֣א lˈō לֹא not תֵדַ֔ע ṯēḏˈaʕ ידע know מַה־ mah- מָה what יִּהְיֶ֥ה yyihyˌeh היה be רָעָ֖ה rāʕˌā רָעָה evil עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:2. da partem septem necnon et octo quia ignoras quid futurum sit mali super terramGive a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.
2. Give a portion to seven, yea, even unto eight; for thou knowest not what evil shall be upon the earth.
11:2. Give a portion to seven, and indeed even to eight. For you do not know what evil may be upon the earth in the future.
11:2. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth:

11:2 Давай часть семи и даже восьми, потому что не знаешь, какая беда будет на земле.
11:2
δὸς διδωμι give; deposit
μερίδα μερις portion
τοῖς ο the
ἑπτὰ επτα seven
καί και and; even
γε γε in fact
τοῖς ο the
ὀκτώ οκτω eight
ὅτι οτι since; that
οὐ ου not
γινώσκεις γινωσκω know
τί τις.1 who?; what?
ἔσται ειμι be
πονηρὸν πονηρος harmful; malignant
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
11:2
תֶּן־ ten- נתן give
חֵ֥לֶק ḥˌēleq חֵלֶק share
לְ lᵊ לְ to
שִׁבְעָ֖ה šivʕˌā שֶׁבַע seven
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
לִ li לְ to
שְׁמֹונָ֑ה šᵊmônˈā שְׁמֹנֶה eight
כִּ֚י ˈkî כִּי that
לֹ֣א lˈō לֹא not
תֵדַ֔ע ṯēḏˈaʕ ידע know
מַה־ mah- מָה what
יִּהְיֶ֥ה yyihyˌeh היה be
רָעָ֖ה rāʕˌā רָעָה evil
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:2. da partem septem necnon et octo quia ignoras quid futurum sit mali super terram
Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.
11:2. Give a portion to seven, and indeed even to eight. For you do not know what evil may be upon the earth in the future.
11:2. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Семь и даже восемь» указывают на возможно более полное число людей, с которыми следует делиться своим имуществом.
Adam Clarke: Commentary on the Bible - 1831
11:2: Give a portion to seven - Never cease giving while thou seest a person in distress, and hast wherewithal to relieve him.
Thou knowest not what evil - Such may be the change of times, that thou mayest yet stand in need of similar help thyself. Do as thou wouldst be done by.
Albert Barnes: Notes on the Bible - 1834
11:2: The verse means: "Let your hospitality and your alms be extensive: for you know not what Rev_erses may befall either that person who by your liberality will be strengthened to meet them, or yourself who may come to need grateful friends." Compare Luk 16:9.
Seven, and also to eight - A definite number for an indefinite (compare marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: a portion: Neh 8:10; Est 9:19, Est 9:22; Psa 112:9; Luk 6:30-35; Ti1 6:18, Ti1 6:19
seven: Job 5:19; Pro 6:16; Mic 5:5; Mat 18:22; Luk 17:4
for: Dan 4:27; Act 11:28-30; Gal 6:1; Eph 5:16; Heb 13:3
Carl Friedrich Keil and Franz Delitzsch
11:2
"Divide the portion into seven, yea, eight (parts); for thou knowest not what evil shall happen on the earth." With that other interpretation, עליך was to be expected instead of 'al-haarets; for an evil spreading abroad over the earth, a calamity to the land, does not yet fall on every one without exception; and why was not the רעה designated directly as personal? The impression of the words לשׁם ... תּן־, established in this general manner, is certainly this, that on the supposition of the possibility of a universal catastrophe breaking in, they advise a division of our property, so that if we are involved in it, our all may not at once be lost, but only this or that part of it, as Jacob, Gen 32:9, says. With reference to 1a, it is most natural to suppose that one is counselled not to venture his all in one expedition, so that if this is lost in a storm, all might not at once be lost (Mendelss., Preston, Hitz., Stuart); with the same right, since 1a is only an example, the counsel may be regarded as denoting that one must not commit all to one caravan; or, since in Eccles 11:2 לחמך is to be represented not merely as a means of obtaining gain, that one ought not to lay up all he has gathered in one place, Judg 6:11; Jer 41:8 (Nachtigal); in short, that one ought not to put all into one business, or, as we say literally, venture all on one card. חלק is either the portion which one possesses, i.e., the measure of the possession that has fallen to him (Ps 16:5), or חלק נתן means to make portions, to undertake a division. In the first case, the expression ל ... נתן follows the scheme of Gen 17:20 : make the part into seven, yea, into eight (parts); in the second case, the scheme of Josh 18:5 : make division into seven, etc. We prefer the former, because otherwise that which is to be divided remains unknown; חלק is the part now in possession: make the much or the little that thou hast into seven or yet more parts. The rising from seven to eight is as at Job 5:19, and like the expression ter quaterque, etc. The same inverted order of words as in Eccles 11:2 is found in Esther 6:3; 4Kings 8:12.
John Gill
11:2 Give a portion to seven, and also to eight,.... Or, a "part" (q); not the whole of a man's substance, for he must have to support himself and his family; he that does not take care of that is worse than an infidel; a man may bestow all his goods on the poor, and not have charity; though no doubt there was true charity, or love, in the poor widow that threw in all her substance into the treasury, which was an extraordinary case, Ti1 5:8; but a man is to give of such things that he has, ordinarily, and not all that he has, Lk 11:41; he is to give according to his ability, and what he can spare from the service of himself and family; and this is to be distributed, and given in parts to the poor, according to their necessities; not all to one, but something to everyone, "to seven, and also to eight": if seven persons apply, give them everyone a part; and, if an eighth person comes, send him not away empty; give to every one that asketh, Lk 6:30; compare with this phrase Mic 5:5; Some think this respects time, so Aben Ezra; that a man should give constantly and continually, should be daily giving, all the seven days of the week, and when the eighth day comes, or the week begins again, go on in the same course. The Targum is,
"put a good part of seed in thy field in Tisri (the seventh month), and do not cease from sowing even in Casleu,''
the eighth month;
for thou knowest not what evil shall be upon the earth; what calamities shall come upon it, which may sweep away all a man's substance; it may be destroyed by fire, or washed away by a deluge of water, or plundered by an enemy; or, however, the day of death may quickly come, as it certainly shall, and then it will be no longer in a man's power to do good with what he has. Moreover, the arguments which covetous men use against liberality, the wise man uses for it; they argue that bad times may come, and they may sustain great losses; or have a greater charge upon them, a growing family; or they may live to old age, and want it themselves: be it no, these are reasons why they should give liberally while they can; that when these things they fear shall come upon them, they may be relieved and supplied by others; for those that show mercy shall find mercy; and this is the way to make themselves friends in a time of need, and against it; see Lk 16:9.
(q) "partem", Pagninus, Montanus, Munster, Vatablus, Drusius, Junius & Tremellius, Piscator, &c.
John Wesley
11:2 Give - A part of thy estate or provisions. He alludes to the ancient custom, whereby the master of the feast distributed several parts to each guest, and withal sent portions to the poor. To eight - To as many as thou art able. For - Great calamities may come whereby thou mayest be brought to poverty, and so disabled from doing good.
Robert Jamieson, A. R. Fausset and David Brown
11:2 portion--of thy bread.
seven--the perfect number.
eight--even to more than seven; that is, "to many" (so "waters," Eccles 11:1), nay, even to very many in need (Job 5:19; Mic 5:5).
evil--The day may be near, when you will need the help of those whom you have bound to you by kindnesses (Lk 16:9). The very argument which covetous men use against liberality (namely, that bad times may come), the wise man uses for it.
11:311:3: Թէ լցցին ամպք անձրեւով՝ ՚ի վերայ երկրի հեղուն։ Եթէ անկցի փայտն ՚ի հարաւ՝ եւ կամ ՚ի կողմն հիւսւսոյ՝ ուր անկցի փայտն անդ կացցէ[8612]։ [8612] Բազումք. Եւ եթէ անկցի փայտն։
3 Երբ ամպերը լցւում են անձրեւով, այն թափում են երկրի վրայ, բայց երբ ծառն ընկնում է դէպի հարաւ կամ դէպի հիւսիս, ուր էլ ընկնի՝ այնտեղ էլ պիտի մնայ:
3 Եթէ ամպերը լեցուն ըլլան, Երկրի վրայ անձրեւ կը թափեն։Երբ ծառ մը դէպի հարաւ կամ դէպի հիւսիս իյնայ, Այն ծառը ինկած տեղը կը մնայ։
Թէ լցցին ամպք անձրեւով` ի վերայ երկրի հեղուն. եւ եթէ անկցի փայտն ի հարաւ եւ կամ ի կողմն հիւսիսոյ, ուր անկցի փայտն անդ կացցէ:

11:3: Թէ լցցին ամպք անձրեւով՝ ՚ի վերայ երկրի հեղուն։ Եթէ անկցի փայտն ՚ի հարաւ՝ եւ կամ ՚ի կողմն հիւսւսոյ՝ ուր անկցի փայտն անդ կացցէ[8612]։
[8612] Բազումք. Եւ եթէ անկցի փայտն։
3 Երբ ամպերը լցւում են անձրեւով, այն թափում են երկրի վրայ, բայց երբ ծառն ընկնում է դէպի հարաւ կամ դէպի հիւսիս, ուր էլ ընկնի՝ այնտեղ էլ պիտի մնայ:
3 Եթէ ամպերը լեցուն ըլլան, Երկրի վրայ անձրեւ կը թափեն։Երբ ծառ մը դէպի հարաւ կամ դէպի հիւսիս իյնայ, Այն ծառը ինկած տեղը կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 Когда облака будут полны, то они прольют на землю дождь; и если упадет дерево на юг или на север, то оно там и останется, куда упадет.
11:3 ἐὰν εαν and if; unless πληρωθῶσιν πληροω fulfill; fill τὰ ο the νέφη νεφος cloud mass ὑετοῦ υετος rain ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐκχέουσιν εκχεω pour out; drained καὶ και and; even ἐὰν εαν and if; unless πέσῃ πιπτω fall ξύλον ξυλον wood; timber ἐν εν in τῷ ο the νότῳ νοτος south wind καὶ και and; even ἐὰν εαν and if; unless ἐν εν in τῷ ο the βορρᾷ βορρας north wind τόπῳ τοπος place; locality οὗ ος who; what πεσεῖται πιπτω fall τὸ ο the ξύλον ξυλον wood; timber ἐκεῖ εκει there ἔσται ειμι be
11:3 אִם־ ʔim- אִם if יִמָּלְא֨וּ yimmālᵊʔˌû מלא be full הֶ he הַ the עָבִ֥ים ʕāvˌîm עָב cloud גֶּ֨שֶׁם֙ gˈešem גֶּשֶׁם rain עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth יָרִ֔יקוּ yārˈîqû ריק be empty וְ wᵊ וְ and אִם־ ʔim- אִם if יִפֹּ֥ול yippˌôl נפל fall עֵ֛ץ ʕˈēṣ עֵץ tree בַּ ba בְּ in † הַ the דָּרֹ֖ום ddārˌôm דָּרֹום south וְ wᵊ וְ and אִ֣ם ʔˈim אִם if בַּ ba בְּ in † הַ the צָּפֹ֑ון ṣṣāfˈôn צָפֹון north מְקֹ֛ום mᵊqˈôm מָקֹום place שֶׁ še שַׁ [relative] יִּפֹּ֥ול yyippˌôl נפל fall הָ hā הַ the עֵ֖ץ ʕˌēṣ עֵץ tree שָׁ֥ם šˌām שָׁם there יְהֽוּא׃ yᵊhˈû הוה become
11:3. si repletae fuerint nubes imbrem super terram effundent si ceciderit lignum ad austrum aut ad aquilonem in quocumque loco ceciderit ibi eritIf the clouds be full, they will pour out rain upon the earth. If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be.
3. If the clouds be full of rain, they empty themselves upon the earth: and if a tree fall toward the south, or toward the north, in the place where the tree falleth, there shall it be.
11:3. If the clouds have been filled, they will pour forth rain upon the earth. If a tree falls to the south, or to the north, or to whatever direction it may fall, there it shall remain.
11:3. If the clouds be full of rain, they empty [themselves] upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
If the clouds be full of rain, they empty [themselves] upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be:

11:3 Когда облака будут полны, то они прольют на землю дождь; и если упадет дерево на юг или на север, то оно там и останется, куда упадет.
11:3
ἐὰν εαν and if; unless
πληρωθῶσιν πληροω fulfill; fill
τὰ ο the
νέφη νεφος cloud mass
ὑετοῦ υετος rain
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐκχέουσιν εκχεω pour out; drained
καὶ και and; even
ἐὰν εαν and if; unless
πέσῃ πιπτω fall
ξύλον ξυλον wood; timber
ἐν εν in
τῷ ο the
νότῳ νοτος south wind
καὶ και and; even
ἐὰν εαν and if; unless
ἐν εν in
τῷ ο the
βορρᾷ βορρας north wind
τόπῳ τοπος place; locality
οὗ ος who; what
πεσεῖται πιπτω fall
τὸ ο the
ξύλον ξυλον wood; timber
ἐκεῖ εκει there
ἔσται ειμι be
11:3
אִם־ ʔim- אִם if
יִמָּלְא֨וּ yimmālᵊʔˌû מלא be full
הֶ he הַ the
עָבִ֥ים ʕāvˌîm עָב cloud
גֶּ֨שֶׁם֙ gˈešem גֶּשֶׁם rain
עַל־ ʕal- עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
יָרִ֔יקוּ yārˈîqû ריק be empty
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יִפֹּ֥ול yippˌôl נפל fall
עֵ֛ץ ʕˈēṣ עֵץ tree
בַּ ba בְּ in
הַ the
דָּרֹ֖ום ddārˌôm דָּרֹום south
וְ wᵊ וְ and
אִ֣ם ʔˈim אִם if
בַּ ba בְּ in
הַ the
צָּפֹ֑ון ṣṣāfˈôn צָפֹון north
מְקֹ֛ום mᵊqˈôm מָקֹום place
שֶׁ še שַׁ [relative]
יִּפֹּ֥ול yyippˌôl נפל fall
הָ הַ the
עֵ֖ץ ʕˌēṣ עֵץ tree
שָׁ֥ם šˌām שָׁם there
יְהֽוּא׃ yᵊhˈû הוה become
11:3. si repletae fuerint nubes imbrem super terram effundent si ceciderit lignum ad austrum aut ad aquilonem in quocumque loco ceciderit ibi erit
If the clouds be full, they will pour out rain upon the earth. If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be.
11:3. If the clouds have been filled, they will pour forth rain upon the earth. If a tree falls to the south, or to the north, or to whatever direction it may fall, there it shall remain.
11:3. If the clouds be full of rain, they empty [themselves] upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Если облака будут полны, то они прольют на землю дождь. Всякая жертва вновь возвращается к жертвователю подобно тому, как испарившаяся на земле вода, наполнив собой облака, снова падает на землю. Образ дождевых облаков обычно в Библии символизирует милость, благотворительность (Притч 25:14; Сир 35:23). И если упадет дерево на юг или на север, то оно там и останется, где упадет. В мире нравственном, как и в физическом, определенные причины всегда вызывают определенные действия и, вообще говоря, человек жнет только там и только то, где и что он сеет, с такою же необходимостью, с какой упавшее дерево остается на том именно месте, куда упало.
Adam Clarke: Commentary on the Bible - 1831
11:3: If the clouds be full of rain - Act as the clouds; when they are full they pour out their water indifferently on the field and on the desert. By giving charity indiscriminately, it may be that thou wilt often give it to the unworthy: but thou shouldst ever consider that he is an object of thy charity, who appears to be in real want; and better relieve or give to a hundred worthless persons, than pass by one who is in real distress.
Where the tree falleth, there it shall be - Death is at no great distance; thou hast but a short time to do good. Acquire a heavenly disposition while here; for there will be no change after this life. If thou die in the love of God, and in the love of man, in that state wilt thou be found in the day of judgment. If a tree about to fall lean to the north, to the north it will fall; if to the south, it will fall to that quarter. In whatever disposition or state of soul thou diest, in that thou wilt be found in the eternal world. Death refines nothing, purifies nothing, kills no sin, helps to no glory. Let thy continual bent and inclination be to God, to holiness, to charity, to mercy, and to heaven: then, fall when thou mayest, thou wilt fall well.
Albert Barnes: Notes on the Bible - 1834
11:3: "Unforeseen events come from God; and the man who is always gazing on the uncertain future will neither begin nor complete any useful work: but do thou bear in mind that times and circumstances, the powers of nature and the results to which they minister, are in the hand of God; and be both diligent and trustful." The images are connected chiefly with the occupation of an agricultural laborer: the discharge of rain from the cloud, and the inclination of the falling tree, and the direction of the wind, are beyond his control, though the result of his work is affected by them. The common application of the image of the fallen tree to the state of departed souls was probably not in the mind of the inspired writer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: the clouds: Kg1 18:45; Psa 65:9-13; Isa 55:10, Isa 55:11; Jo1 3:17
if the tree: Mat 3:10; Luk 13:7, Luk 16:22-26
Carl Friedrich Keil and Franz Delitzsch
11:3
With this verse there is not now a transition, εἰς ἄλλο γένος (as when one understands Eccles 11:1. of beneficence); the thoughts down to Eccles 11:6 move in the same track. "When the clouds are full of rain, they empty themselves on the earth: and if a tree fall in the south, or in the north - the place where the tree falleth, there it lieth." Man knows not - this is the reference of the verse backwards - what misfortune, as e.g., hurricane, flood, scarcity, will come upon the earth; for all that is done follows fixed laws, and the binding together of cause and effect is removed beyond the influence of the will of man, and also in individual cases beyond his knowledge. The interpunction of 3a: אם־ימּלאוּ העבים גּשׁם (not as by v. d. Hooght, Mendelss., and elsewhere העבים, but as the Venet. 1515, 21, Michael. העבים, for immediately before the tone syllable Mahpach is changed into Mercha) appears on the first glance to be erroneous, and much rather it appears that the accentuation ought to be
אם־ימלאו העבים גשם על־הארץ יריקו
but on closer inspection גשׁם is rightly referred to the conditional antecedent, for "the clouds could be filled also with hail, and thus not pour down rain" (Hitz.). As in Eccles 4:10, the fut. stands in the protasis as well as in the apodosis. If A is done, then as a consequence B will be done; the old language would prefer the words והריקו ... נמלאו (כי) אם, Ewald, 355b: as often as A happens, so always happens B. יריקוּ carries (without needing an external object to be supplied), as internally transitive, its object is itself: if the clouds above fill themselves with rain, they make an emptying, i.e., they empty themselves downwards. Man cannot, if the previous condition is fixed, change the necessary consequences of it.
The second conditioning clause: si ceciderit lignum ad austraum aut ad aquilonem, in quocunque loco cociderit ibi erit. Thus rightly Jerome. It might also be said: ואם־יפול עץ אם בדרום ואם בחפין, and if a tree falls, whether it be in the south or in the north; this sive ... sive would thus be a parenthetic parallel definition. Thus regarded, the protasis as it lies before us consists in itself, as the two veim in Amos 9:3, of two correlated halves: "And if a tree falls on the south side, and (or) if it fall on the north side," i.e., whether it fall on the one or on the other. The Athnach, which more correctly belongs to יריקי, sets off in an expressive way the protasis over against the apodosis; that a new clause begins with veim yippol is unmistakeable; for the contrary, there was need for a chief disjunctive to בץ. Meqom is accus. loci for bimqom, as at Esther 4:3; Esther 8:17. Sham is rightly not connected with the relat. clause (cf. Ezek 6:13); the relation is the same as at Esther 1:7. The fut. יהוּא is formed from הוה, whence Eccles 2:22, as at Neh 6:6, and in the Mishna (Aboth, vi. 1;
(Note: Vid., Baer, Abodath Jisrael, p. 290.)
Aboda zara, iii. 8) the part. הוה. As the jussive form יהי is formed from יהיה, so יהיה (יהוה) passes into יהוּ, which is here written יהוּא. Hitzig supposes that, according to the passage before us and Job 37:6, the word appears to have been written with א, in the sense of "to fall." Certainly הוה has the root-signification of delabi, cadere, and derives from thence the meaning of accidere, exsistere, esse (vid., under Job 37:6); in the Book of Job, however, הוה may have this meaning as an Arabism; in the usus loq. of the author of the Book of Koheleth it certainly was no longer so used. Rather it may be said that יהוּ had to be written with an א added to distinguish it from the abbreviated tetragramm, if the א, as in אבוּא, Is 28:12, and הל, Josh 10:24, does not merely represent the long terminal vowel (cf. the German-Jewish דוא = thou, דיא = the, etc.).
(Note: Otherwise Ewald, 192b: יהוּא, Aram. of הוּא (as בּוא) = הוא.)
Moreover, יהוּא, as written, approaches the Mishnic inflection of the fut. of the verb הוה; the sing. there is יהא, תּהא, אהא, and the plur. יהוּ, according to which Rashi, Aben Ezra, and Kimchi interpret יהוּא here also as plur.; Luzzatto, 670, hesitates, but in his Commentary he takes it as sing., as the context requires: there will it (the tree) be, or in accordance with the more lively meaning of the verb הוה: there will it find itself, there it continues to lie. As it is an invariable law of nature according to which the clouds discharge the masses of water that have become too heavy for them, so it is an unchangeable law of nature that the tree that has fallen before the axe or the tempest follows the direction in which it is impelled. Thus the future forms itself according to laws beyond the control of the human will, and man also has no certain knowledge of the future; wherefore he does well to be composed as to the worst, and to adopt prudent preventive measures regarding it. This is the reference of Eccles 11:3 looking backwards. But, on the other hand, from this incalculableness of the future-this is the reference of Eccles 11:3 looking forwards-he ought not to vie up fresh venturesome activity, much rather he ought to abstain from useless and impeding calculations and scruples.
Geneva 1599
11:3 If the (b) clouds are full of rain, they empty [themselves] upon the earth: and if the (c) tree falleth toward the south, or toward the north, in the place where the tree falleth, there it shall be.
(b) As the clouds that are full pour out rain, so the rich that have abundance must distribute it liberally.
(c) He exhorts to be liberal while we live: for after, there is no power.
John Gill
11:3 If the clouds be full of rain, they empty themselves upon the earth,.... They do not retain it; sad would it be for the earth if they did; but they let it down softly and gently, in plentiful showers upon each of the parts of the earth without distinction, by which it is refreshed, and made fruitful; nor are they losers by it, for they draw up great quantities again out of the ocean, and so constantly answer the ends for which they are appointed. And so rich men, who are full of the good things of this world, should not keep them to themselves, and for their own use only; but should consider they are stewards under God, and for others, and should be like the full clouds, empty themselves; and give to those who want of what God has given them, freely and cheerfully, bountifully and plentifully, and that without respect of persons, imitating their God and Creator, who sendeth rain upon the just and the unjust, Mt 5:45; and such in the issue are no losers, but gainers; they fill again as fast as they empty;
and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be; where the seed falls, and it grows up into a plant, and to a tree, there it continues, whether to the north or to the south; and so accordingly brings forth fruit, and such as it is men partake of it; to which purpose Jarchi, and who applies it to the disciple of a wise man, who is profitable in the place where he is, not only in life, but after death: or where the fruit of a tree fall, "there they are", so Aben Ezra reads the last clause in the plural number; that is, there are persons enough to gather the fruit; and so where a rich man is, there are poor enough about him to partake of his bounty: or as when a tree is cut down, let it fall where it will, there it abides, and is no more fruitful; so when a man is cut off by death, as he was then, so he remains; if a gracious and good man, and has done good, he is like a tree that falls to the south, he enters into the paradise of God, the joys of heaven; and if not a good man, and has not done good, he is like a tree that falls to the north, he goes into a state of darkness, misery, and distress; see Rev_ 22:11; or however, be this as it will, he is no more useful in this world; and therefore it becomes men to do all the good they can in health and life, for there is none to be done in the grave where they are going: or else the sense is, that as when a tree falls, whether it be to the south or to the north, it matters not to the owner, there it lies, and is of the same advantage to him; so an act of beneficence, let it be done to what object soever, a worthy or an unworthy one, yet being done with a view to the glory of God and the good of men, it shall not lose its reward: and so this is an answer to the objection of some against giving, because they do not know whether the object proposed is deserving: though some think the same thing is intended by these metaphorical expressions, as is suggested in the latter part of Eccles 11:2, that evils or calamities may come upon men like heavy showers of rain, which wash away things; or like storms and tempests of rain, thunder and lightning, which break down trees, and cause them to fall to the north or to the south; and thus in like manner by one judgment or another men may be stripped of all their substance, and therefore it is right to make use of it while they have it.
John Wesley
11:3 The clouds - Learn, O man, the practice of liberality from the very lifeless creatures, from the clouds; which when they are filled with water, do not hoard it up, but plentifully pour it forth for the refreshment both of the fruitful field and the barren wilderness. Therefore, let us just not bring forth the fruits of righteousness, because death will shortly cut us down, and we shall then be determined to unchangeable happiness or misery, according as our works have been.
Robert Jamieson, A. R. Fausset and David Brown
11:3 clouds--answering to "evil" (Eccles 11:2), meaning, When the times of evil are fully ripe, evil must come; and speculations about it beforehand, so as to prevent one sowing seed of liberality, are vain (Eccles 11:4).
tree--Once the storm uproots it, it lies either northward or southward, according as it fell. So man's character is unchangeable, whether for hell or heaven, once that death overtakes him (Rev_ 22:11, Rev_ 22:14-15). Now is his time for liberality, before the evil days come (Eccles 12:1).
11:411:4: Որ խտրէ զհողմս՝ ո՛չ սերմանէ, եւ որ հայի ընդ ամպս՝ ո՛չ հնձեսցէ[8613]. [8613] Ոմանք. Եւ որ հայի յամպս։
4 Քամուն նայողը սերմ չի ցանի, ամպին նայողը հունձ չի անի:
4 Հովը դիտողը չի կրնար ցանել Եւ ամպերուն նայողը չի կրնար հնձել։
Որ խտրէ զհողմս` ոչ սերմանէ, եւ որ հայի ընդ ամպս` ոչ հնձեսցէ:

11:4: Որ խտրէ զհողմս՝ ո՛չ սերմանէ, եւ որ հայի ընդ ամպս՝ ո՛չ հնձեսցէ[8613].
[8613] Ոմանք. Եւ որ հայի յամպս։
4 Քամուն նայողը սերմ չի ցանի, ամպին նայողը հունձ չի անի:
4 Հովը դիտողը չի կրնար ցանել Եւ ամպերուն նայողը չի կրնար հնձել։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Кто наблюдает ветер, тому не сеять; и кто смотрит на облака, тому не жать.
11:4 τηρῶν τηρεω keep ἄνεμον ανεμος gale οὐ ου not σπερεῖ σπειρω sow καὶ και and; even βλέπων βλεπω look; see ἐν εν in ταῖς ο the νεφέλαις νεφελη cloud οὐ ου not θερίσει θεριζω harvest; reap
11:4 שֹׁמֵ֥ר šōmˌēr שׁמר keep ר֖וּחַ rˌûₐḥ רוּחַ wind לֹ֣א lˈō לֹא not יִזְרָ֑ע yizrˈāʕ זרע sow וְ wᵊ וְ and רֹאֶ֥ה rōʔˌeh ראה see בֶ ve בְּ in † הַ the עָבִ֖ים ʕāvˌîm עָב cloud לֹ֥א lˌō לֹא not יִקְצֹֽור׃ yiqṣˈôr קצר harvest
11:4. qui observat ventum non seminat et qui considerat nubes numquam metetHe that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap.
4. He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
11:4. Whoever heeds the wind will not sow. And whoever considers the clouds will never reap.
11:4. He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap:

11:4 Кто наблюдает ветер, тому не сеять; и кто смотрит на облака, тому не жать.
11:4
τηρῶν τηρεω keep
ἄνεμον ανεμος gale
οὐ ου not
σπερεῖ σπειρω sow
καὶ και and; even
βλέπων βλεπω look; see
ἐν εν in
ταῖς ο the
νεφέλαις νεφελη cloud
οὐ ου not
θερίσει θεριζω harvest; reap
11:4
שֹׁמֵ֥ר šōmˌēr שׁמר keep
ר֖וּחַ rˌûₐḥ רוּחַ wind
לֹ֣א lˈō לֹא not
יִזְרָ֑ע yizrˈāʕ זרע sow
וְ wᵊ וְ and
רֹאֶ֥ה rōʔˌeh ראה see
בֶ ve בְּ in
הַ the
עָבִ֖ים ʕāvˌîm עָב cloud
לֹ֥א lˌō לֹא not
יִקְצֹֽור׃ yiqṣˈôr קצר harvest
11:4. qui observat ventum non seminat et qui considerat nubes numquam metet
He that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap.
11:4. Whoever heeds the wind will not sow. And whoever considers the clouds will never reap.
11:4. He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Делая добро, человек не должен проявлять излишней расчетливости, осторожности и мнительности, чтобы не остаться без всякой жатвы, подобно слишком усердно наблюдающему за ветром и облаками.
Adam Clarke: Commentary on the Bible - 1831
11:4: He that observeth the wind shall not sow! - The man that is too scrupulous is never likely to succeed in any thing. If a man neither plough nor sow till the weather is entirely to his mind, the season will in all probability pass before he will have done any thing: so, if thou be too nice in endeavoring to find out who are the impostors among those who profess to be in want, the real object may perish, whom otherwise thou mightest have relieved, and whose life might have been thereby saved. Those very punctilious and scrupulous people, who will sift every thing to the bottom in every case, and, before they will act, must be fully satisfied on all points, seldom do any good, and are themselves generally good for nothing. While they are observing the clouds and the rain, others have joined hands with God, and made a poor man live.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: Pro 3:27, Pro 20:4, Pro 22:13
Carl Friedrich Keil and Franz Delitzsch
11:4
"He who observeth the wind shall not sow; and he that regardeth the clouds shall not reap." The proverb is not to be understood literally, but in the spirit of the whole paraenesis: it is not directed against the provident observation, guided by experience, of the monitions and warnings lying in the present condition of the weather, but against that useless, because impossible, calculation of the coming state of the weather, which waits on from day to day, from week to week, till the right time for sowing and reaping has passed away. The seed-time requires rain so as to open up and moisten the ground; he who has too much hesitation observes (שׁמר) the wind whether it will bring rain (Prov 25:23), and on that account puts off the sowing of the seed till it is too late. The time of harvest requires warmth without rain (Prov 26:1); but the scrupulous and timid man, who can never be sure enough, looks at the clouds (cf. Is 47:13), scents rainy weather, and finds now and never any security for the right weather for the gathering in of the fruits of the field. He who would accomplish and gain anything, must have confidence and courage to venture something; the conditions of success cannot be wholly reckoned upon, the future is in the hand of God, the All-Conditioning.
Geneva 1599
11:4 He that observeth the (d) wind shall not sow; and he that regardeth the clouds shall not reap.
(d) He who fears inconveniences when need requires will never do his duty.
John Gill
11:4 He that observeth the wind shall not sow,.... Who before he sows his seed is careful to observe where the wind is, from what corner it blows, and forbears sowing until it is down or changes, lest it should be troublesome unto him in sowing, or blow away his seed, and waits for a better season; such a man may lose his seedtime and never sow at all, and his grain in his barn may be devoured by vermin, or be destroyed by one accident or another, and so he may lose both his seed and his crop;
and he that regardeth the clouds shall not reap; which are uncertain signs of weather; and if a man gives heed to them, and puts off his sowing from time to time, for the sake of better weather, as he may never sow, so it is impossible that he should reap; and if he sows, and when his grain is ripe and forbears to reap because of the clouds, lest his grain should be wet, may never reap at all: and so it is with respect to liberality; if a man will raise difficulties, and make objections, and attend unto them; if he puts off giving till such an affliction is removed from him and his family, or that is grown up; or such an estate is obtained, or he has got to such an amount of riches, or till more proper and deserving objects present, with twenty things more of the like kind; if he defers giving on such accounts, or through fear of want, which may possess his mind for various reasons, he may never give nor get, yea, never do any good work; for, if nothing is done till all difficulties are removed, no good thing will ever be done.
John Wesley
11:4 He - He who neglects the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires will lose his harvest. Whereby he intimates, that men will never do good here, which is expressed by sowing, and consequently not receive good hereafter, which is called reaping, if they be discouraged from it by every doubt and difficulty.
Robert Jamieson, A. R. Fausset and David Brown
11:4 Therefore sow thy charity in faith, without hesitancy or speculation as to results, because they may not seem promising (Eccles 9:10). So in Eccles 11:1, man is told to "cast his bread corn" on the seemingly unpromising "waters" (Ps 126:5-6). The farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds.
11:511:5: որովք ո՛չ է հնար գիտել զի՛նչ է ճանապարհ հողմոյ։ Իբրեւ զոսկերս յարգանդի յղւոյ, նո՛յնպէս ո՛չ գիտասցես դու զարարածս Աստուծոյ զոր ինչ առնիցէ նա զամենայն[8614]։ [8614] Ոմանք. Յորս ո՛չ գոյ գիտութիւն եթէ զինչ է ճանա՛՛... իբրեւ ոսկերք յորովայնի յղւոյ։
5 Ի՞նչ իմանաս՝ ո՛րն է քամու ճանապարհը: Ինչպէս որ չգիտես, թէ ինչպէս են յղի կնոջ արգանդում ոսկորներ գոյանում, այնպէս էլ չես կարող իմանալ Աստծու բոլոր գործերը:
5 Ինչպէս դուն հովին* ճամբան ո՛րն ըլլալը Ու յղիին որովայնին մէջ ոսկորներուն ի՛նչպէս կազմուիլը չես գիտեր, Նոյնպէս ամենաստեղծ Աստուծոյն գործը չես գիտեր։
[120]որովք ոչ է հնար գիտել`` զինչ է ճանապարհ հողմոյ, [121]իբրեւ զոսկերս յարգանդի յղւոյ, նոյնպէս ոչ գիտասցես դու զարարածս Աստուծոյ զոր ինչ առնիցէ նա զամենայն:

11:5: որովք ո՛չ է հնար գիտել զի՛նչ է ճանապարհ հողմոյ։ Իբրեւ զոսկերս յարգանդի յղւոյ, նո՛յնպէս ո՛չ գիտասցես դու զարարածս Աստուծոյ զոր ինչ առնիցէ նա զամենայն[8614]։
[8614] Ոմանք. Յորս ո՛չ գոյ գիտութիւն եթէ զինչ է ճանա՛՛... իբրեւ ոսկերք յորովայնի յղւոյ։
5 Ի՞նչ իմանաս՝ ո՛րն է քամու ճանապարհը: Ինչպէս որ չգիտես, թէ ինչպէս են յղի կնոջ արգանդում ոսկորներ գոյանում, այնպէս էլ չես կարող իմանալ Աստծու բոլոր գործերը:
5 Ինչպէս դուն հովին* ճամբան ո՛րն ըլլալը Ու յղիին որովայնին մէջ ոսկորներուն ի՛նչպէս կազմուիլը չես գիտեր, Նոյնպէս ամենաստեղծ Աստուծոյն գործը չես գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 Как ты не знаешь путей ветра и того, как {образуются} кости во чреве беременной, так не можешь знать дело Бога, Который делает все.
11:5 ἐν εν in οἷς ος who; what οὐκ ου not ἔστιν ειμι be γινώσκων γινωσκω know τίς τις.1 who?; what? ἡ ο the ὁδὸς οδος way; journey τοῦ ο the πνεύματος πνευμα spirit; wind ὡς ως.1 as; how ὀστᾶ οστεον bone ἐν εν in γαστρὶ γαστηρ stomach; pregnant τῆς ο the κυοφορούσης κυοφορεω so; this way οὐ ου not γνώσῃ γινωσκω know τὰ ο the ποιήματα ποιημα product; poem τοῦ ο the θεοῦ θεος God ὅσα οσος as much as; as many as ποιήσει ποιεω do; make σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every
11:5 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽינְךָ֤ ʔˈênᵊḵˈā אַיִן [NEG] יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know מַה־ mah- מָה what דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind כַּ ka כְּ as עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone בְּ bᵊ בְּ in בֶ֣טֶן vˈeṭen בֶּטֶן belly הַ ha הַ the מְּלֵאָ֑ה mmᵊlēʔˈā מָלֵא full כָּ֗כָה kˈāḵā כָּכָה thus לֹ֤א lˈō לֹא not תֵדַע֙ ṯēḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּֽל׃ kkˈōl כֹּל whole
11:5. quomodo ignoras quae sit via spiritus et qua ratione conpingantur ossa in ventre praegnatis sic nescis opera Dei qui fabricator est omniumAs thou knowest not what is the way of the spirit, nor how the bones are joined together in the womb of her that is with child: so thou knowest not the works of God, who is the maker of all.
5. As thou knowest not what is the way of the wind, how the bones in the womb of her that is with child; even so thou knowest not the work of God who doeth all.
11:5. In the same manner that you do not know the way of the spirit, nor the way that bones are joined together in the womb of a pregnant woman, so you do not know the works of God, who is the Maker of all.
11:5. As thou knowest not what [is] the way of the spirit, [nor] how the bones [do grow] in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
As thou knowest not what [is] the way of the spirit, [nor] how the bones [do grow] in the womb of her that is with child: even so thou knowest not the works of God who maketh all:

11:5 Как ты не знаешь путей ветра и того, как {образуются} кости во чреве беременной, так не можешь знать дело Бога, Который делает все.
11:5
ἐν εν in
οἷς ος who; what
οὐκ ου not
ἔστιν ειμι be
γινώσκων γινωσκω know
τίς τις.1 who?; what?
ο the
ὁδὸς οδος way; journey
τοῦ ο the
πνεύματος πνευμα spirit; wind
ὡς ως.1 as; how
ὀστᾶ οστεον bone
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
τῆς ο the
κυοφορούσης κυοφορεω so; this way
οὐ ου not
γνώσῃ γινωσκω know
τὰ ο the
ποιήματα ποιημα product; poem
τοῦ ο the
θεοῦ θεος God
ὅσα οσος as much as; as many as
ποιήσει ποιεω do; make
σὺν συν with; [definite object marker]
τὰ ο the
πάντα πας all; every
11:5
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽינְךָ֤ ʔˈênᵊḵˈā אַיִן [NEG]
יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know
מַה־ mah- מָה what
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
הָ הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
כַּ ka כְּ as
עֲצָמִ֖ים ʕᵃṣāmˌîm עֶצֶם bone
בְּ bᵊ בְּ in
בֶ֣טֶן vˈeṭen בֶּטֶן belly
הַ ha הַ the
מְּלֵאָ֑ה mmᵊlēʔˈā מָלֵא full
כָּ֗כָה kˈāḵā כָּכָה thus
לֹ֤א lˈō לֹא not
תֵדַע֙ ṯēḏˌaʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּֽל׃ kkˈōl כֹּל whole
11:5. quomodo ignoras quae sit via spiritus et qua ratione conpingantur ossa in ventre praegnatis sic nescis opera Dei qui fabricator est omnium
As thou knowest not what is the way of the spirit, nor how the bones are joined together in the womb of her that is with child: so thou knowest not the works of God, who is the maker of all.
11:5. In the same manner that you do not know the way of the spirit, nor the way that bones are joined together in the womb of a pregnant woman, so you do not know the works of God, who is the Maker of all.
11:5. As thou knowest not what [is] the way of the spirit, [nor] how the bones [do grow] in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Не зная путей Божиих, не будучи в состоянии предвидеть, где его деятельность будет плодотворна, человек должен пользоваться каждым моментом для доброй деятельности.
Adam Clarke: Commentary on the Bible - 1831
11:5: As thou knowest not - the way of the spirit - Why God should have permitted such an such persons to fall into want, and how they came into all their distresses, thou canst not tell, no more than thou canst how their soul is united to their body, how it came to inform that body, or how the child was formed in the womb of its mother. Nor canst thou discern the end which God has in view in these things. He maketh all, every thing is open to him; and take heed lest, while pretending motives of scrupulosity and prudence, in not relieving the distresses of those thou pretendest to suspect to be unworthy, he does not see that a love of money is the motive of thy conduct, and a want of the bowels of mercy the cause why thou drivest this suspected beggar from thy door.
Albert Barnes: Notes on the Bible - 1834
11:5
Spirit - The same Hebrew word (like πνεῦμα pneuma in Greek and "Spirit" in English) signifies both the wind Ecc 11:4 and the Spirit (compare marginal reference). The Old Testament in many places recognizes the special operation of God Job 10:8-12; Psa 139:13-16; Jer 1:5, and distinctly of the Spirit of God Job 31:15 in the origination of every child. Compare Gen 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: thou knowest not what: Joh 3:8
nor: Psa 139:14, Psa 139:15
even: Ecc 7:24, Ecc 8:17; Job 5:9, Job 26:5-14, Job 36:24-33, Job 37:23, Job 38:4-41, Job 39:1-41:34; Psa 40:5, Psa 92:5, Psa 104:24; Isa 40:28; Rom 11:33
Carl Friedrich Keil and Franz Delitzsch
11:5
"As thou hast no knowledge what is the way of the wind, like as the bones in the womb of her who is with child; so thou knowest not the work of God who accomplisheth all." Luther, after Jerome, renders rightly: "As thou knowest not the way of the wind, and how the bones in the mother's womb do grow; so," etc. The clause, instar ossium in ventre praegnantis, is the so-called comparatio decurtata for instar ignorantiae tuae ossium, etc., like thy ignorance regarding the bones, i.e., the growth of the bones. כּעץ,
(Note: The Targ. reads בעץ, and construes: What the way of the spirit in the bones, i.e., how the embryo becomes animated.)
because more closely defined by 'בּב הם, has not the art. used elsewhere after כ of comparison; an example for the regular syntax (vid., Riehm, under Ps 17:12) is found at Deut 32:2. That man has no power over the wind, we read at Eccles 8:8; the way of the wind he knows not (Jn 3:8), because he has not the wind under his control: man knows fundamentally only that which he rules. Regarding the origin and development of the embryo as a _secret which remained a mystery to the Israel. Chokma, vid., Psychol. p. 209ff. For עצם, cf. Ps 139:15 and Job 10:11. Regarding meleah, pregnant (like the Lat. plena). With fine discrimination, the fut. תדע לא in the apodosis interchanges with the particip. יודע אינך in the protasis, as when we say: If thou knowest not that, as a consequence thou shalt also not know this. As a man must confess his ignorance in respect to the way of the wind, and the formation of the child in the mother's womb; so in general the work of God the All-Working lies beyond his knowledge: he can neither penetrate it in the entireness of its connection, nor in the details of its accomplishment. The idea 'oseh kol, Is 44:24, is intentionally unfolded in a fut. relat. clause, because here the fut. in the natural world, as well as in human history, comes principally into view. For that very reason the words את־הכּל are also used, not: (as in passages where there is a reference to the world of creation in its present condition) eth-kol-elleh, Is 66:2. Also the growth of the child in the mother's womb is compared to the growth of the future in the womb of the present, out of which it is born (Prov 27:1; cf. Zeph 2:2). What is established by this proof that man is not lord of the future, - viz. that in the activity of his calling he should shake off anxious concern about the future, - is once again inferred with the combination of what is said in Eccles 11:4 and Eccles 11:2 (according to our interpretation, here confirmed).
John Gill
11:5 As thou knowest not what is the way of the spirit,.... If indeed a man could foresee and be assured of seasonable weather for sowing and reaping, or a proper opportunity for doing good, all circumstances agreeing, it would be right to wait for it, and take it; but as these things are not in our power, nor within the compass of our knowledge, we should take the first opportunity of doing good, and leave the issue to divine Providence: as in many things in nature we are and should be content to be ignorant of them, and leave them with God, who brings them about by his secret power and providence: as, for instance, we know not "the way of the spirit", or "of the wind" (r), as some render it; from whence it comes and whither it goes, where and when it will subside, or what wind will blow next; or of the spirit or soul of man, how it enters into the body. So the Targum,
"how the spirit of the breath of life goes into the body of an infant:''
whether it is by traduction, as some, which is not likely; or by transfusion, or by creation out of nothing, or by formation out of something pre-existent, and by an immediate infusion of it: or, "what is the way of the breath"; of the breath of a child in the womb, whether it breathes or not; if it does, how? if not, how does it live? or what is the way of the soul out of the body, how it goes out of it when the body dies;
nor how the bones do grow in the womb of her that is with child; or is "full", pregnant, big with child: or "in the womb that is full" (s); full of liquids, and yet bones are separated from them, grow out of them, and in them, and are hardened; all which how it should be is unknown: "bones" are mentioned because they are the more solid and substantial parts of the body, the basis and strength of it; and because it may seem more difficult how any part of the seed should harden into them, while other parts are converted into skin and flesh;
even so thou knowest not the works of God, who maketh all; the Targum adds, in wisdom; as men are ignorant of many of the works of nature, so of those of Providence, especially which are future; as whether men shall be rich or poor, have days of prosperity or adversity; what their latter end will be, whether they shall not stand in need of the assistance of others, it may be of them or theirs to whom they now give; or what will be the issue of present acts of beneficence and liberality; these, with many other things of the like kind, should be left with God. Some understand this of the work of grace and conversion, which is a secret and difficult work, only wrought by the power and grace of God; and may be begun, or shortly will, in a poor person, judged an unworthy object of charity for supposed want of it, a thing unknown.
(r) "venti", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius, Mercerus, Amama, Cocceius, Gejerus, Rambachius; so Broughton, and the Syriac and Arabic versions. (s) "in utero pleno", Mercerus, Gejerus, Gussetius, p. 936. "in ventre pleno", Cocceius, so Aben Ezra.
John Wesley
11:5 The spirit - Of the soul of man, how it comes into the child in the womb; or how it is united with the body; or how and whether it goes out of the body. The works - What God is doing and will do with thee or others; the counsels and methods of God's providence. Therefore use the present opportunity.
Robert Jamieson, A. R. Fausset and David Brown
11:5 spirit--How the soul animates the body! Thus the transition to the formation of the body "in the womb" is more natural, than if with MAURER we translate it "wind" (Eccles 1:6; Jn 3:8).
bones . . . grow-- (Job 10:8-9; Ps 139:15-16).
knowest not the works of God-- (Eccles 3:11; Eccles 8:17; Eccles 9:12).
11:611:6: Ընդ առաւօտս սերմանեսցես դու զսերմն քո, եւ ընդ երեկոյս մի՛ լքցին ձեռք քո. զի ո՛չ գիտես՝ ո՞ր պատկանի. ա՛յս թէ այն, կամ թէ երկոքեան ՚ի միասին՝ բարի՛ իսկ է[8615]։[8615] Ոմանք. Սերմանեա՛ զսերմն քո... եթէ որ պատկանիցի. այս... եւ թէ երկոքին ՚ի միասին բարի է։
6 Առաւօտեան քո սերմը կը ցանես, բայց երեկոյեան էլ ձեռքդ պարապ չթողնես, որովհետեւ չգիտես, թէ ո՛րը յաջող կը լինի՝ սա՞, թէ՞ նա, կամ գուցէ երկուսն էլ լաւ լինեն միասին:
6 Առտուն քու սերմդ ցանէ Եւ իրիկունը քու ձեռքդ պարապ մի՛ թողուր. Վասն զի չես գիտեր թէ ո՞րը օգտակար պիտի ըլլայ՝ Ա՞յս թէ այն, Կամ թէ երկուքը հաւասարապէս աղէկ պիտի ըլլան։
Ընդ առաւօտս սերմանեսցես զսերմն քո, եւ ընդ երեկոյս մի՛ լքցին ձեռք քո. զի ոչ գիտես` ո՛ր պատկանիցի, այս` թէ այն, կամ թէ երկոքեան ի միասին բարի իսկ է:

11:6: Ընդ առաւօտս սերմանեսցես դու զսերմն քո, եւ ընդ երեկոյս մի՛ լքցին ձեռք քո. զի ո՛չ գիտես՝ ո՞ր պատկանի. ա՛յս թէ այն, կամ թէ երկոքեան ՚ի միասին՝ բարի՛ իսկ է[8615]։
[8615] Ոմանք. Սերմանեա՛ զսերմն քո... եթէ որ պատկանիցի. այս... եւ թէ երկոքին ՚ի միասին բարի է։
6 Առաւօտեան քո սերմը կը ցանես, բայց երեկոյեան էլ ձեռքդ պարապ չթողնես, որովհետեւ չգիտես, թէ ո՛րը յաջող կը լինի՝ սա՞, թէ՞ նա, կամ գուցէ երկուսն էլ լաւ լինեն միասին:
6 Առտուն քու սերմդ ցանէ Եւ իրիկունը քու ձեռքդ պարապ մի՛ թողուր. Վասն զի չես գիտեր թէ ո՞րը օգտակար պիտի ըլլայ՝ Ա՞յս թէ այն, Կամ թէ երկուքը հաւասարապէս աղէկ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Утром сей семя твое, и вечером не давай отдыха руке твоей, потому что ты не знаешь, то или другое будет удачнее, или то и другое равно хорошо будет.
11:6 ἐν εν in πρωίᾳ πρωιος morning σπεῖρον σπειρω sow τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even εἰς εις into; for ἑσπέραν εσπερα evening μὴ μη not ἀφέτω αφιημι dismiss; leave ἡ ο the χείρ χειρ hand σου σου of you; your ὅτι οτι since; that οὐ ου not γινώσκεις γινωσκω know ποῖον ποιος of what kind; which στοιχήσει στοιχεω align ἢ η or; than τοῦτο ουτος this; he ἢ η or; than τοῦτο ουτος this; he καὶ και and; even ἐὰν εαν and if; unless τὰ ο the δύο δυο two ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἀγαθά αγαθος good
11:6 בַּ ba בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning זְרַ֣ע zᵊrˈaʕ זרע sow אֶת־ ʔeṯ- אֵת [object marker] זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed וְ wᵊ וְ and לָ lā לְ to † הַ the עֶ֖רֶב ʕˌerev עֶרֶב evening אַל־ ʔal- אַל not תַּנַּ֣ח tannˈaḥ נוח settle יָדֶ֑ךָ yāḏˈeḵā יָד hand כִּי֩ kˌî כִּי that אֵֽינְךָ֨ ʔˈênᵊḵˌā אַיִן [NEG] יֹודֵ֜ע yôḏˈēʕ ידע know אֵ֣י ʔˈê אֵי where זֶ֤ה zˈeh זֶה this יִכְשָׁר֙ yiḵšˌār כשׁר succeed הֲ hᵃ הֲ [interrogative] זֶ֣ה zˈeh זֶה this אֹו־ ʔô- אֹו or זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and אִם־ ʔim- אִם if שְׁנֵיהֶ֥ם šᵊnêhˌem שְׁנַיִם two כְּ kᵊ כְּ as אֶחָ֖ד ʔeḥˌāḏ אֶחָד one טֹובִֽים׃ ṭôvˈîm טֹוב good
11:6. mane semina sementem tuam et vespere ne cesset manus tua quia nescis quid magis oriatur hoc an illud et si utrumque simul melius eritIn the morning sow thy seed, and in the evening let not thy hand cease: for thou knowest not which may rather spring up, this or that: and if both together, it shall be the better.
6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good.
11:6. In the morning, sow your seed, and in the evening, do not let your hand cease. For you do not know which of these may rise up, the one or the other. But if both rise up together, so much the better.
11:6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both [shall be] alike good.
In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both [shall be] alike good:

11:6 Утром сей семя твое, и вечером не давай отдыха руке твоей, потому что ты не знаешь, то или другое будет удачнее, или то и другое равно хорошо будет.
11:6
ἐν εν in
πρωίᾳ πρωιος morning
σπεῖρον σπειρω sow
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
εἰς εις into; for
ἑσπέραν εσπερα evening
μὴ μη not
ἀφέτω αφιημι dismiss; leave
ο the
χείρ χειρ hand
σου σου of you; your
ὅτι οτι since; that
οὐ ου not
γινώσκεις γινωσκω know
ποῖον ποιος of what kind; which
στοιχήσει στοιχεω align
η or; than
τοῦτο ουτος this; he
η or; than
τοῦτο ουτος this; he
καὶ και and; even
ἐὰν εαν and if; unless
τὰ ο the
δύο δυο two
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἀγαθά αγαθος good
11:6
בַּ ba בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
זְרַ֣ע zᵊrˈaʕ זרע sow
אֶת־ ʔeṯ- אֵת [object marker]
זַרְעֶ֔ךָ zarʕˈeḵā זֶרַע seed
וְ wᵊ וְ and
לָ לְ to
הַ the
עֶ֖רֶב ʕˌerev עֶרֶב evening
אַל־ ʔal- אַל not
תַּנַּ֣ח tannˈaḥ נוח settle
יָדֶ֑ךָ yāḏˈeḵā יָד hand
כִּי֩ kˌî כִּי that
אֵֽינְךָ֨ ʔˈênᵊḵˌā אַיִן [NEG]
יֹודֵ֜ע yôḏˈēʕ ידע know
אֵ֣י ʔˈê אֵי where
זֶ֤ה zˈeh זֶה this
יִכְשָׁר֙ yiḵšˌār כשׁר succeed
הֲ hᵃ הֲ [interrogative]
זֶ֣ה zˈeh זֶה this
אֹו־ ʔô- אֹו or
זֶ֔ה zˈeh זֶה this
וְ wᵊ וְ and
אִם־ ʔim- אִם if
שְׁנֵיהֶ֥ם šᵊnêhˌem שְׁנַיִם two
כְּ kᵊ כְּ as
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
טֹובִֽים׃ ṭôvˈîm טֹוב good
11:6. mane semina sementem tuam et vespere ne cesset manus tua quia nescis quid magis oriatur hoc an illud et si utrumque simul melius erit
In the morning sow thy seed, and in the evening let not thy hand cease: for thou knowest not which may rather spring up, this or that: and if both together, it shall be the better.
11:6. In the morning, sow your seed, and in the evening, do not let your hand cease. For you do not know which of these may rise up, the one or the other. But if both rise up together, so much the better.
11:6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both [shall be] alike good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: In the morning sow thy seed - Be ready at all times to show mercy; begin in the morning, continue till the evening. Thou knowest not the most worthy object; it is enough that God knoweth; and if thy motive be good, he will applaud and reward thee; not according to the worthiness or unworthiness of the object of thy charity, but according to the motive which induced thee to relieve him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: sow: Ecc 9:10; Isa 55:10; Hos 10:12; Mar 4:26-29; Joh 4:36-38; Co2 9:6; Ti2 4:2
thou knowest: Ecc 9:1; Hag 1:6-11, Hag 2:17-19; Zac 8:11, Zac 8:12; Act 11:20, Act 11:21; Co1 3:5-7; Co2 9:10, Co2 9:11
prosper: Heb. be right
Carl Friedrich Keil and Franz Delitzsch
11:6
"In the morning sow thy seed, and towards evening withdraw not thine hand; for thou knowest not which shall prosper, whether this or that, or whether both together shall well succeed." The cultivation of the land is the prototype of all labour (Gen 2:15), and sowing is therefore an emblem of all activity in one's pursuit; this general meaning for ידך ... אל־ (like Eccles 7:18; synon. with ידך ... אל־, Josh 10:6, of the older language) is to be accepted. The parallel word to babokěr is not ba'ěTrěv; for the cessation from work (Judg 19:16; Ps 104:23) must not be excluded, but incessant labour (cf. Lk 9:62) must be continued until the evening. And as Eccles 11:2 counsels that one should not make his success depend exclusively on one enterprise, but should divide that which he has to dispose of, and at the same time make manifold trials; so here also we have the reason for restless activity of manifold labour from morning till evening: success or failure (Eccles 5:5) is in the hand of God, - man knows not which (quid, here, according to the sense, utrum) will prosper, whether (ה) this or (או) that, and whether (אמו), etc.; vid., regarding the three-membered disjunctive question, Ewald, 361; and regarding keěhhad, it is in common use in the more modern language, as e.g., also in the last benediction of the Shemone-Esra: כאחד ... ברכנו, "bless us, our Father, us all together." שׁניהם goes back to the two זה, understood neut. (as at Eccles 7:18; cf. on the contrary, Eccles 6:5). The lxx rightly: καὶ ἐὰν (better: εἴτε) τὰ δύο επὶτὸ αυτὸ ἀγατηά. Luther, who translates: "and if both together it shall be better," has been misled by Jerome.
The proverb now following shows its connection with the preceding by the copula vav. "The tendency of the advice in Eccles 11:1, Eccles 11:2, Eccles 11:6, to secure guarantees for life, is justified in Eccles 11:7 : life is beautiful, and worthy of being cared for." Thus Hitzig; but the connection is simpler. It is in the spirit of the whole book that, along with the call to earnest activity, there should be the call to the pleasant enjoyment of life: he who faithfully labours has a right to enjoy his life; and this joy of life, based on fidelity to one's calling, and consecrated by the fear of God, is the most real and the highest enjoyment here below. In this sense the fruere vita here connects itself with the labora:
Geneva 1599
11:6 In the morning sow thy seed, and in the evening (e) withhold not thy hand: for thou knowest not which shall prosper, either this or (f) that, or whether they both [shall be] alike good.
(e) Be not weary of well doing.
(f) That is, which of your works are most agreeable to God.
John Gill
11:6 In the morning sow thy seed,.... Do all good works early and diligently, which is expressed by sowing in righteousness, Hos 10:12; particularly alms deeds, often signified by sowing seed, Ps 112:9, 2Cor 9:6; this should be in the morning of youth, that persons may be inured to it betimes as Obadiah was; and in the morning of prosperity, as soon as ever Providence smiles on men, and puts it into the power of their hands, who should honour the Lord with the firstfruits of their increase;
and in the evening withhold not thine hand; from sowing seed, from doing good, particularly acts of charity, in the evening of old age, as Jarchi, like old Barzillai; an age in which men are apt to be more tenacious and covetous, and withhold more than is meet; yea, in the evening of adversity do not leave off doing good as much as can be; but do as the Macedonian churches, whose deep poverty abounded to the riches of their liberality in a great trial of affliction, 2Cor 8:2; in short, good is to be done at all times, as opportunity offers, throughout the whole of life, and in all conditions and circumstances;
for thou knowest not whether shall prosper, either this or that; the seed sown in the morning or in the evening, which good work shall best succeed; therefore do both, try all ways, make use of all opportunities;
or whether they both shall be alike good; acceptable to God, and useful to men; and if so, a man will have no occasion to repent of what he has done both in youth and old age.
John Wesley
11:6 In the morning - Early and late, in all seasons and occasions; do it speedily and continually, be not weary of it. Sow - Do all good works. With - hold not - From working or giving.
Robert Jamieson, A. R. Fausset and David Brown
11:6 morning . . . evening--early and late; when young and when old; in sunshine and under clouds.
seed--of godly works (Hos 10:12; 2Cor 9:10; Gal 6:7).
prosper-- (Is 55:10-11).
both . . . alike--Both the unpromising and the promising sowing may bear good fruit in others; certainly they shall to the faithful sower.
11:711:7: Քա՛ղցր է լոյս, եւ բարի աչաց տեսանել ընդ արեգակամբ[8616]. [8616] Ոմանք. Եւ բարի է աչաց տեսանել զարեգակն։
7 Քաղցր է լոյսը, եւ աչքի համար հաճելի է արեգակը տեսնել,
7 Իրաւ որ լոյսը քաղցր է Ու արեւը տեսնելը աչքերու ախորժելի է։
Քաղցր է լոյս, եւ բարի աչաց տեսանել զարեգակն:

11:7: Քա՛ղցր է լոյս, եւ բարի աչաց տեսանել ընդ արեգակամբ[8616].
[8616] Ոմանք. Եւ բարի է աչաց տեսանել զարեգակն։
7 Քաղցր է լոյսը, եւ աչքի համար հաճելի է արեգակը տեսնել,
7 Իրաւ որ լոյսը քաղցր է Ու արեւը տեսնելը աչքերու ախորժելի է։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Сладок свет, и приятно для глаз видеть солнце.
11:7 καὶ και and; even γλυκὺ γλυκυς sweet τὸ ο the φῶς φως light καὶ και and; even ἀγαθὸν αγαθος good τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight τοῦ ο the βλέπειν βλεπω look; see σὺν συν with; [definite object marker] τὸν ο the ἥλιον ηλιος sun
11:7 וּ û וְ and מָתֹ֖וק māṯˌôq מָתֹוק sweet הָ hā הַ the אֹ֑ור ʔˈôr אֹור light וְ wᵊ וְ and טֹ֥וב ṭˌôv טֹוב good לַֽ lˈa לְ to † הַ the עֵינַ֖יִם ʕênˌayim עַיִן eye לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
11:7. dulce lumen et delectabile est oculis videre solemThe light is sweet, and it is delightful for the eyes to see the sun.
7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.
11:7. Light is pleasant, and it is delightful for the eyes to see the sun.
11:7. Truly the light [is] sweet, and a pleasant [thing it is] for the eyes to behold the sun:
Truly the light [is] sweet, and a pleasant [thing it is] for the eyes to behold the sun:

11:7 Сладок свет, и приятно для глаз видеть солнце.
11:7
καὶ και and; even
γλυκὺ γλυκυς sweet
τὸ ο the
φῶς φως light
καὶ και and; even
ἀγαθὸν αγαθος good
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
τοῦ ο the
βλέπειν βλεπω look; see
σὺν συν with; [definite object marker]
τὸν ο the
ἥλιον ηλιος sun
11:7
וּ û וְ and
מָתֹ֖וק māṯˌôq מָתֹוק sweet
הָ הַ the
אֹ֑ור ʔˈôr אֹור light
וְ wᵊ וְ and
טֹ֥וב ṭˌôv טֹוב good
לַֽ lˈa לְ to
הַ the
עֵינַ֖יִם ʕênˌayim עַיִן eye
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
11:7. dulce lumen et delectabile est oculis videre solem
The light is sweet, and it is delightful for the eyes to see the sun.
11:7. Light is pleasant, and it is delightful for the eyes to see the sun.
11:7. Truly the light [is] sweet, and a pleasant [thing it is] for the eyes to behold the sun:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: В этих стихах Екклезиаст призывает к веселью и радости, пока не наступили темные дни. Человек должен наслаждаться всем, что есть приятного и красивого в мире, помня, однако, о праведном суде Божием. Пусть помнит о днях темных. Дни темные, в противоположность всем годам прожитой жизни, означают дни пребывания в шеоле. Ходи по путям сердца твоего и по видению очей твоих, т. е. следуй внушениям сердца и очей, пока это не противно правде Божией. LXX увидели в этих словах противоречие с Числ 15:39, где запрещается «ходить вслед сердца вашего и очей ваших», и, потому, перед словами: «в видении очей твоих», прибавили отрицание mh (слав. — «не»). Это отрицание однако излишне, так как из контекста ясно, что Екклезиаст говорит лишь о таких влечениях сердца, которые не противны Божественным заповедям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: 8 But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. 9 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. 10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
Here is an admonition both to old people and to young people, to think of dying, and get ready for it. Having by many excellent precepts taught us how to live well, the preacher comes now, towards the close of his discourse, to teach us how to die well and to put us in mind of our latter end.
I. He applies himself to the aged, writes to them as fathers, to awaken them to think of death, v. 7, 8. Here is, 1. A rational concession of the sweetness of life, which old people find by experience: Truly the light is sweet; the light of the sun is so; it is a pleasant thing for the eyes to behold it. Light was the first thing made in the formation of the great world, as the eye is one of the first in the formation of the body, the little world. It is pleasant to see the light; the heathen were so charmed with the pleasure of it that they worshipped the sun. It is pleasant by it to see other things, the many agreeable prospects this world gives us. The light of life is so. Light is put for life, Job iii. 20, 23. It cannot be denied that life is sweet. It is sweet to bad men because they have their portion in this life; it is sweet to good men because they have this life as the time of their preparation for a better life; it is sweet to all men; nature says it is so, and there is no disputing against it; nor can death be desired for its own sake, but dreaded, unless as a period to present evils or a passage to future good. Life is sweet, and therefore we have need to double a guard upon ourselves, lest we love it too well. 2. A caution to think of death, even in the midst of life, and of life when it is most sweet and we are most apt to forget death: If a man live many years, yet let him remember the days of darkness are coming. Here is, (1.) A summer's day supposed to be enjoyed--that life may continue long, even many years, and that, by the goodness of God, it may be made comfortable and a man may rejoice in them all. There are those that live many years in this world, escape many dangers, receive many mercies, and therefore are secure that they shall want no good, and that no evil shall befal them, that the pitcher which has come so often from the well safe and sound shall never come home broken. But who are those that live many years and rejoice in them all? Alas! none; we have but hours of joy for months of sorrow. However, some rejoice in their years, their many years, more than others; if these two things meet, a prosperous state and a cheerful spirit, these two indeed may do much towards enabling a man to rejoice in them all, and yet the most prosperous state has its alloys and the most cheerful spirit has its damps; jovial sinners have their melancholy qualms, and cheerful saints have their gracious sorrows; so that it is but a supposition, not a case in fact, that a man should live many years and rejoice in them all. But, (2.) Here is a winter's night proposed to be expected after this summer's day: Yet let this hearty old man remember the days of darkness, for they shall be many. Note, [1.] There are days of darkness coming, the days of our lying in the grave; there the body will lie in the dark; there the eyes see not, the sun shines not. The darkness of death is opposed to the light of life; the grave is a land of darkness, Job x. 21. [2.] Those days of darkness will be many; the days of our lying under ground will be more than the days of our living above ground. They are many, but they are not infinite; many as they are, they will be numbered and finished when the heavens are no more, Job xiv. 12. As the longest day will have its night, so the longest night will have its morning. [3.] It is good for us often to remember those days of darkness, that we may not be lifted up with pride, nor lulled asleep in carnal security, nor even transported into indecencies by vain mirth. [4.] Notwithstanding the long continuance of life, and the many comforts of it, yet we must remember the days of darkness, because those will certainly come, and they will come with much the less terror if we have thought of them before.
II. He applies himself to the young, and writes to them as children, to awaken them to think of death (v. 9, 10); here we have,
1. An ironical concession to the vanities and pleasures of youth: Rejoice, O young man! in thy youth. Some make this to be the counsel which the atheist and the epicure give to the young man, the poisonous suggestions against which Solomon, in the close of the verse, prescribes a powerful antidote. But it is more emphatic if we take it, as it is commonly understood, by way of irony, like that of Elijah to the priests of Baal (Cry aloud, for he is a god), or of Micaiah to Ahab (Go to Ramoth-Gilead, and prosper), or of Christ to his disciples, Sleep on now. "Rejoice, O young man! in thy youth, live a merry life, follow thy sports, and take thy pleasures; let thy heart cheer thee in the days of thy youth, cheer thee with its fancies and foolish hopes; entertain thyself with thy pleasing dreams; walk in the ways of thy heart; do whatever thou hast a mind to do, and stick at nothing that may gratify the sensual appetite. Quicquid libet, licet--Make thy will thy law. Walk in the ways of thy heart, and let thy heart walk after thy eyes, a rambling heart after a roving eye; what is pleasing in thy own eyes do it, whether it be pleasing in the eyes of God or no." Solomon speaks thus ironically to the young man to intimate, (1.) That this is that which he would do, and which he would fain have leave to do, in which he places his happiness and on which he sets his heart. (2.) That he wishes all about him would give him this counsel, would prophesy to him such smooth things as these, and cannot brook any advice to the contrary, but reckons those his enemies that bid him be sober and serious. (3.) To expose his folly, and the great absurdity of a voluptuous vicious course of life. The very description of it, if men would see things entirely, and judge of them impartially, is enough to show how contrary to reason those act that live such a life. The very opening of the cause is enough to determine it, without any argument. (4.) To show that if men give themselves to such a course of life as this it is just with God to give them up to it, to abandon them to their own heart's lusts, that they may walk in their own counsels, Hos. iv. 7.
2. A powerful check given to these vanities and pleasures: "Know thou that for all these things God shall bring thee into judgment, and duly consider that, and then live such a luxurious life if thou canst, if thou darest." This is a kolasterion--a corrective to the foregoing concession, and plucks in the reins he had laid on the neck of the young man's lust. "Know then, for a certainty, that, if thou dost take such a liberty as this, it will be thy everlasting ruin; thou hast to do with a God who will not let it go unpunished." Note, (1.) There is a judgment to come. (2.) We must every one of us be brought into judgment, however we may now put far from us that evil day. (3.) We shall be reckoned with for all our carnal mirth and sensual pleasures in that day. (4.) It is good for all, but especially for young people, to know and consider this, that they may not, by the indulgence of their youthful lusts, treasure up unto themselves wrath against that day of wrath, the wrath of the Lamb.
3. A word of caution and exhortation inferred from all this, v. 10. Let young people look to themselves and manage well both their souls and their bodies, their heart and their flesh. (1.) Let them take care that their minds be not lifted up with pride, nor disturbed with anger, or any sinful passion: Remove sorrow, or anger, from thy heart; the word signifies any disorder or perturbation of the mind. Young people are apt to be impatient of check and control, to vex and fret at any thing that is humbling and mortifying to them, and their proud hearts rise against every thing that crosses and contradicts them. They are so set upon that which is pleasing to sense that they cannot bear any thing that is displeasing, but it goes with sorrow to their heart. Their pride often disquiets them, and makes them uneasy. "Put that away, and the love of the world, and lay thy expectations low from the creature, and then disappointments will not be occasions of sorrow and anger to thee." Some by sorrow here understand that carnal mirth described v. 9, the end of which will be bitterness and sorrow. Let them keep at a distance from every thing which will be sorrow in the reflection. (2.) Let them take care that their bodies be not defiled by intemperance, uncleanness, or any fleshly lusts: "Put away evil from the flesh, and let not the members of thy body be instruments of unrighteousness. The evil of sin will be the evil of punishment, and that which thou art fond of, as good for the flesh, because it gratifies the appetites of it, will prove evil, and hurtful to it, and therefore put it far from thee, the further the better."
III. The preacher, to enforce his admonition both to old and young, urges, as an effectual argument, that which is the great argument of his discourse, the vanity of all present things, their uncertainty and insufficiency. 1. He reminds old people of this (v. 8): All that comes is vanity; yea, though a man live many years and rejoice in them all, All that has come already, and all that is yet to come, how much soever men promise themselves from the concluding scenes, it is all vanity. What will be will do no more to make men happy than what has been. All that come into the world are vanity; they are altogether so, at their best estate. 2. He reminds young people of this: Childhood and youth are vanity. The dispositions and actions of childhood and youth have in them a great deal of impertinence and iniquity, sinful vanity, which young people have need to watch against and get cured. The pleasures and advantages of childhood and youth have in them no certainty, satisfaction, nor continuance. They are passing away; these flowers will soon wither, and these blossoms fall; let them therefore be knit into good fruit, which will continue and abound to a good account.
Adam Clarke: Commentary on the Bible - 1831
11:7: Truly the light is sweet - Life is dear to every man as the light of the sun is to the eye. A man would give all that he has for his life, and it is particularly dear to him when he is in ease and affluence: but let each remember that,
Albert Barnes: Notes on the Bible - 1834
11:7
The light ... the sun - Gifts of God which cheer man's toil, but which he almost ceases to appreciate in his old age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: the light: Job 33:28, Job 33:30; Psa 56:13; Pro 15:30, Pro 29:13
a pleasant: Ecc 7:11; Psa 84:11; Mat 5:45
Carl Friedrich Keil and Franz Delitzsch
11:7
"And sweet is the light, and pleasant it is for the eyes to see the sun; for if a man live through many years, he ought to rejoice in them all, and remember the days of darkness; that there will be many of them. All that cometh is vain." Dale translates the copula vav introducing Eccles 11:7 by "yes," and Bullock by "truly," both thus giving to it a false colouring. "Light," Zckler remarks, stands here for "life." But it means only what the word denotes, viz., the light of life in this world (Ps. 56:14; Job 33:30), to which the sun, as the source of it, is related, as מאור is to אור. Cf. Eurip. Hippol., ὧ λαμπρὸς αἰθὴρ κ.τ.λ, and Iphigen. in Aulis, 1218-19, μὴ μ ̓ ἀπολέσης κ.τ.λ: "Destroy not my youth; to see the light is sweet," etc. The ל in לע has the short vowel Pattach, here and at 1Kings 16:7, after the Masora.
(Note: Cf. on the contrary, at Gen 3:6 and Prov 10:26, where it has the Kametz; cf. also Michlol 53b.)
The ki beginning Eccles 11:8 is translated by Knobel, Hitz., Ewald, and others by "ja" (yes); by Heiligstedt, as if a negative preceded by immo; but as the vav of Eccles 11:7 is copulative "and," so here the ki is causal "for." If it had been said: man must enjoy himself as long as he lives, for the light is sweet, etc., then the joy would have its reason in the opportunity given for it. Instead of this, the occasion given for joy has its reason in this, that a man ought to rejoice, viz., according to God's arrangement and ordinance: the light is sweet, and it is pleasant for the eyes to see the sun; for it ought thus to be, that a man, however long he may live, should continue to enjoy his fair life, especially in view of the night which awaits him. Ki im are not here, as at Eccles 3:12; Eccles 8:15, where a negative precedes, to be taken together; but ki assigns the reason, and im begins a hypothetical protasis, as at Ex 8:17, and frequently. Im, with the conclusion following, presents something impossible, as e.g., Ps 50:12, si esurirem, or also the extreme of that which is possible as actual, e.g., Is 7:18, si peccata vestra sint instar coccini. In the latter case, the clause with the concessive particle may be changed into a sentence with a concessive conjunctive, as at Is 10:22 : "for though thy people, O Israel, be as numerous as the sand of the sea;" and here: "though a man may live ever so many years." The second ki after ויז is the explicat. quod, as at Eccles 2:24; Eccles 4:4; Eccles 8:17, etc.: he must remember the days of darkness, that there shall be many of them, and, at all events, not fewer than the many years available for the happy enjoyment of life. In this connection kol-shebba' denotes all that will come after this life. If Hitz. remarks that the sentence: "All that is future is vanity," is a false thought, this may now also be said of his own sentence extracted from the words: "All that is, is transitory." For all that is done, in time may pass away; but it is not actually transitory (הבל). But the sentence also respects not all that is future, but all that comes after this life, which must appear as vain (hěvel) to him for whom, as for Koheleth, the future is not less veiled in the dark night of Hades, as it was for Horace, i. 4. 16 s.:
"Jam te premet nox fabulaeque
Manes Et domus exilis Plutonia."
Also, for Koheleth as for Horace, iv. 7. 16, man at last becomes pulvis et umbra, and that which thus awaits him is hevel. Tyler is right, that "the shadowy and unsubstantial condition of the dead and the darkness of Sheol" is thus referred to. הבּא signifies not that which is nascens, but futurum, e.g., Sanhedrin 27a, "from the present ולהבא and for the future" (for which, elsewhere, the expression לעתיד לבא is used). The Venet. construes falsely: All (the days) in which vanity will overtake (him); and Luther, referring בא as the 3rd pers. to the past, follows the misleading of Jerome. Rightly the lxx and Theod.: πᾶν τὸ ἐρξηόμενον.
John Gill
11:7 Truly the light is sweet,.... Here begins a new subject, as most think; and some here begin the twelfth and last chapter, and not improperly. This is true of natural light, which is exceeding pleasant, useful, and beneficial; by which men discern objects, behold the things of nature with pleasure, walk in the way without stumbling, and do the work and business of life: and also of civil light or prosperity; for, as afflictions are expressed by darkness, and adversity by night; so the comforts and good things of life by light and day, which are very desirable and delectable: and here "life" itself may be meant, for light is sometimes put for life, which is the light of the living; and what sweeter and more desirable than that, especially a life attended with prosperity and peace? see Job 33:28. The Targum and Jarchi interpret it of the light of the law; and which is indeed a light, and so is the whole word of God, Prov 6:23, 2Pet 1:19; but may be better applied unto the Gospel, which is a great and glorious light, Is 9:2; and a means of enlightening dark minds; not only of showing men their sinfulness, as the law does; but the insufficiency of their righteousness, of all their own goodness and good works to justify; it reveals Christ, and the glories of his person; it sets him forth evidently, as crucified and slain, for the worst of sinners; it makes manifest his fulness, ability, and willingness, as a Saviour; righteousness, peace, pardon, and salvation by him; it makes known things not to be discerned by the light of nature, even things wonderful and marvellous, as well as what is the way a man should walk in: and this light is sweet and pleasant, not to a blind and carnal man, who despises it, and reckons it foolishness, but to those who are enlightened by the Spirit of God; and to these it is very delightful, even to all their senses; it is sweet to their taste, a joyful sound to their ears, and beautiful to their sight are the feet of them that bring its good tidings. The light of grace, which appears in first conversion, and comes from God suddenly, which at first is small, but increases, is exceeding pleasant, strikes the soul with delight and wonder; it is marvellous light, 1Pet 2:9; and so is the light of joy and gladness to believers, when it arises to them after a time of darkness, or the light of God's countenance, Ps 4:6; and such will be the light of the latter day glory, and more especially the light of the heavenly state;
and a pleasant thing it is for the eyes to behold the sun; the natural sun, shining at noon day, which is a luminous and glorious body, communicating light and heat to all the world: which is so glorious and so pleasant to behold, that Anaxagoras, the philosopher, being asked what he was born for, answered,
"to see the heavens, the sun, and the moon (t);''
and Eudoxus, another philosopher, said,
"he could be content to perish, could he get so near to the sun as to learn the nature of it (u).''
To "see the sun", in the language of this book, is to live in this world, and to enjoy the light of the sun, and the comforts of life; see Eccles 7:11; and now a life, attended with outward prosperity and inward peace, that is spent in doing and enjoying good, is a very desirable and delightful one; though such a man should not think of living always, but of death, and the days of darkness, as in Eccles 11:8. This may he applied to Christ, the sun of righteousness, Ps 84:11; the fountain of all spiritual light and heat; the brightness of his Father's glory; and who is superior to angels and men; and is to be beheld by faith, and in his own light, as the sun is; and whom to look upon with an eye of faith is exceeding pleasant and delightful, and fills with joy unspeakable and full of glory, 1Pet 1:8.
(t) Laert. in Vita Anaxag. p. 95. Lactant. de Fals. Sap. l. 3. c. 9. (u) Plutarch, vol. 2. p. 1094.
John Wesley
11:7 Truly - It cannot be denied that life is in itself desirable.
Robert Jamieson, A. R. Fausset and David Brown
11:7 light--of life (Eccles 7:11; Ps 49:19). Life is enjoyable, especially to the godly.
11:811:8: զի թէ ամս բազումս կեցցէ մարդ, եւ յամենայն ՚ի նոսա ուրա՛խ լինիցի. եւ յիշեսցէ նա զաւուրս խաւարի, զի բազում իցեն. ամենայն ինչ որ գալոցն իցէ ընդունայնութիւն է[8617]։ [8617] Ոմանք. Եւ յամենայնի ՚ի սոսա ուրախ լինիցի։ Ոսկան. Որ գալոցն է սնոտի է։
8 որովհետեւ եթէ մարդ բազում տարիներ էլ ապրի եւ այդ բոլոր տարիներին էլ ուրախ լինի, պիտի յիշի նաեւ խաւարի այն օրերը, որոնք խիստ շատ են լինելու, քանզի այն ամէնը, որ յետոյ է գալու, ունայնութիւն է:
8 Թէեւ մարդ մը շատ տարի ապրի Ու անոնց ամենուն մէջ ուրախանայ, Խաւարի օրերն ալ յիշելու է, Վասն զի անոնք շատ պիտի ըլլան։Բոլոր գալիքը ունայնութիւն է։
զի թէ ամս բազումս կեցցէ մարդ, եւ յամենայն ի նոսա ուրախ լինիցի, եւ յիշեսցէ նա զաւուրս խաւարի, զի բազում իցեն. ամենայն ինչ որ գալոցն իցէ ընդունայնութիւն է:

11:8: զի թէ ամս բազումս կեցցէ մարդ, եւ յամենայն ՚ի նոսա ուրա՛խ լինիցի. եւ յիշեսցէ նա զաւուրս խաւարի, զի բազում իցեն. ամենայն ինչ որ գալոցն իցէ ընդունայնութիւն է[8617]։
[8617] Ոմանք. Եւ յամենայնի ՚ի սոսա ուրախ լինիցի։ Ոսկան. Որ գալոցն է սնոտի է։
8 որովհետեւ եթէ մարդ բազում տարիներ էլ ապրի եւ այդ բոլոր տարիներին էլ ուրախ լինի, պիտի յիշի նաեւ խաւարի այն օրերը, որոնք խիստ շատ են լինելու, քանզի այն ամէնը, որ յետոյ է գալու, ունայնութիւն է:
8 Թէեւ մարդ մը շատ տարի ապրի Ու անոնց ամենուն մէջ ուրախանայ, Խաւարի օրերն ալ յիշելու է, Վասն զի անոնք շատ պիտի ըլլան։Բոլոր գալիքը ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Если человек проживет {и} много лет, то пусть веселится он в продолжение всех их, и пусть помнит о днях темных, которых будет много: все, что будет, суета!
11:8 ὅτι οτι since; that καὶ και and; even ἐὰν εαν and if; unless ἔτη ετος year πολλὰ πολυς much; many ζήσεται ζαω live; alive ὁ ο the ἄνθρωπος ανθρωπος person; human ἐν εν in πᾶσιν πας all; every αὐτοῖς αυτος he; him εὐφρανθήσεται ευφραινω celebrate; cheer καὶ και and; even μνησθήσεται μιμνησκω remind; remember τὰς ο the ἡμέρας ημερα day τοῦ ο the σκότους σκοτος dark ὅτι οτι since; that πολλαὶ πολυς much; many ἔσονται ειμι be πᾶν πας all; every τὸ ο the ἐρχόμενον ερχομαι come; go ματαιότης ματαιοτης superficiality
11:8 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if שָׁנִ֥ים šānˌîm שָׁנָה year הַרְבֵּ֛ה harbˈē רבה be many יִחְיֶ֥ה yiḥyˌeh חיה be alive הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in כֻלָּ֣ם ḵullˈām כֹּל whole יִשְׂמָ֑ח yiśmˈāḥ שׂמח rejoice וְ wᵊ וְ and יִזְכֹּר֙ yizkˌōr זכר remember אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness כִּֽי־ kˈî- כִּי that הַרְבֵּ֥ה harbˌē רבה be many יִהְי֖וּ yihyˌû היה be כָּל־ kol- כֹּל whole שֶׁ še שַׁ [relative] בָּ֥א bbˌā בוא come הָֽבֶל׃ hˈāvel הֶבֶל breath
11:8. si annis multis vixerit homo et in omnibus his laetatus fuerit meminisse debet tenebrosi temporis et dierum multorum qui cum venerint vanitatis arguentur praeteritaIf a man live many years, and have rejoiced in them all, he must remember the darksome time, and the many days: which when they shall come, the things past shall be accused of vanity.
8. Yea, if a man live many years, let him rejoice in them all; but let him remember the days of darkness, for they shall be many. All that cometh is vanity.
11:8. If a man lives for many years, and if he has rejoiced in all of these, he must remember the many days of the dark times, which, when they will have arrived, will accuse the past of vanity.
11:8. But if a man live many years, [and] rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh [is] vanity.
But if a man live many years, [and] rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh [is] vanity:

11:8 Если человек проживет {и} много лет, то пусть веселится он в продолжение всех их, и пусть помнит о днях темных, которых будет много: все, что будет, суета!
11:8
ὅτι οτι since; that
καὶ και and; even
ἐὰν εαν and if; unless
ἔτη ετος year
πολλὰ πολυς much; many
ζήσεται ζαω live; alive
ο the
ἄνθρωπος ανθρωπος person; human
ἐν εν in
πᾶσιν πας all; every
αὐτοῖς αυτος he; him
εὐφρανθήσεται ευφραινω celebrate; cheer
καὶ και and; even
μνησθήσεται μιμνησκω remind; remember
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
σκότους σκοτος dark
ὅτι οτι since; that
πολλαὶ πολυς much; many
ἔσονται ειμι be
πᾶν πας all; every
τὸ ο the
ἐρχόμενον ερχομαι come; go
ματαιότης ματαιοτης superficiality
11:8
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
שָׁנִ֥ים šānˌîm שָׁנָה year
הַרְבֵּ֛ה harbˈē רבה be many
יִחְיֶ֥ה yiḥyˌeh חיה be alive
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
כֻלָּ֣ם ḵullˈām כֹּל whole
יִשְׂמָ֑ח yiśmˈāḥ שׂמח rejoice
וְ wᵊ וְ and
יִזְכֹּר֙ yizkˌōr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
כִּֽי־ kˈî- כִּי that
הַרְבֵּ֥ה harbˌē רבה be many
יִהְי֖וּ yihyˌû היה be
כָּל־ kol- כֹּל whole
שֶׁ še שַׁ [relative]
בָּ֥א bbˌā בוא come
הָֽבֶל׃ hˈāvel הֶבֶל breath
11:8. si annis multis vixerit homo et in omnibus his laetatus fuerit meminisse debet tenebrosi temporis et dierum multorum qui cum venerint vanitatis arguentur praeterita
If a man live many years, and have rejoiced in them all, he must remember the darksome time, and the many days: which when they shall come, the things past shall be accused of vanity.
11:8. If a man lives for many years, and if he has rejoiced in all of these, he must remember the many days of the dark times, which, when they will have arrived, will accuse the past of vanity.
11:8. But if a man live many years, [and] rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh [is] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: If a man live many years - And even have prosperity through the whole; yet the days of darkness - times of affliction, weakness, and perhaps old age, will be many. If he die not a violent death, which no man can wish, he will die a lingering death; and this is ordinarily attended with many pains, and many sorrows; therefore let him prepare to meet his God; and to carry this thought through life, that all must terminate in death. The writer of Ecclesiasticus, 7:36, has a good saying, similar to this: "Whatsoever thou takest in hand, remember thy End; and thou shalt never do amiss;" ουκ ἁμαρτησεις, thou wilt not sin.
Albert Barnes: Notes on the Bible - 1834
11:8
Days of darkness - The time of old age, and perhaps any time of sorrow or misfortune. Compare Ecc 12:2.
All that cometh - i. e., "The future," which must not be reckoned on by the active man, as if his present state of healthy energy were to continue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: if a man, Ecc 6:6, Ecc 8:12
rejoice: Ecc 3:12, Ecc 3:13, Ecc 5:18-20, Ecc 8:15
yet: Ecc 7:14, Ecc 12:1-5; Deu 32:29; Job 10:22, Job 14:10, Job 15:23, Job 18:18; Jer 13:16; Joe 2:2; Mat 22:13; Joh 12:35; Jde 1:18
All that: Ecc 2:1-11, Ecc 2:15, Ecc 2:17, Ecc 2:19, Ecc 2:21-23, Ecc 2:26, Ecc 4:8, Ecc 4:16, Ecc 5:15, Ecc 5:16, Ecc 6:11
Geneva 1599
11:8 But if a man shall live many years, [and] rejoice in them all; yet let him remember the days of (g) darkness; for they shall be many. All that cometh [is] vanity.
(g) That is, of affliction and trouble.
John Gill
11:8 But if a man live many years,.... Enjoying light and life, and beholding the sun with much delight and pleasure. The days of men on earth, or under the sun, are but few at most; but some live many days, in comparison of others; they come to a good old age, as Abraham did; and to their graves like a shock of corn fully ripe; and arrive to, or beyond, the common term of human life;
and rejoice in them all; in and throughout the many years he lives, even all his days; that is, is blessed with a plentiful portion of the good things of life, and enjoys them in a free and comfortable manner, with moderation and thankfulness; partakes of the good of his labour, and rejoices in his works, in the fruit and effects of them, through the blessing of divine Providence; not only is blessed with many days, but those days good ones, days of prosperity: such a man is in a happy case; and especially if he is possessed of spiritual joy, of joy in the Holy Ghost; if he rejoices in Christ, and in what he is to him, and has done for him; and having professed him, and submitted to his ordinances, goes on his way, rejoicing. Some render it, "let him rejoice in them all" (w); a good man has reason to rejoice always, throughout the whole course of his life; because of the goodness of divine Providence to him; because of the blessings of grace bestowed on him; and because of his good hope of eternal glory and happiness. The Targum is,
"in all these it becomes him to rejoice, and to study in the law of the Lord;''
yet let him remember the days of darkness, for they shall be many; or, "they may be" (x); meaning either, that though persons may live long, and enjoy much health and prosperity; yet, in the midst of all, they should consider, that it is possible that days of adversity and distress may come upon them, and continue; and therefore should not please themselves, as Job did, that they shall die in their nest in the height their prosperity, since they know not what days of evil may come, and how long they will last; or, however, they should remember the night of death, that is hastening, the land of darkness, and the shadow of death, they are going to; the dark grave, they will soon be laid in, where they will remain many days; many more than those in which they have lived, enjoying the light of the sun, even till the heavens shall be no more; though these days will not be infinite, they will have an end, and there will be a resurrection from the dead: and particularly if a man is a wicked man, that has lived a long and prosperous life, he should not only remember the above things; but also that outer darkness, that blackness of darkness reserved for him, the darkness of eternal death, which will be his portion for evermore. The Targum is,
"he shall remember the days of the darkness of death, and shall not sin; for many are the days that he shall lie dead in the house of the grave.''
All that cometh is vanity; Aben Ezra interprets this of every man that comes into the world, as in Eccles 1:2; whether high or low, rich or poor, in prosperity or adversity; man, at his best estate, is vanity: let a man therefore be in what circumstances he will, he should not take up his rest here; all that comes to him, everything that befalls him, is vanity. The wise man keeps in view the main thing he proposed, to prove that is vanity, all in this life; for what is to come hereafter, in a future state of happiness, cannot come under this name and character.
(w) "in eis omnibus laetetur", Junius & Tremellius, Mercerus, Cocceius, Gejerus. (x) "quia multi sint", Amama, so some in Drusius; "quod multi futuri sint", Piscator, Gejerus, Rambachius.
John Wesley
11:8 Rejoice - Enjoy all the comforts, and escape all the embitterments of human life, all his days. Darkness - Of death, or of the state of the dead. Many - Far more than the days of this short life. All - All things which befall any man belonging only to this life, are but vain, because they are short and transitory.
Robert Jamieson, A. R. Fausset and David Brown
11:8 But while man thankfully enjoys life, "let him remember" it will not last for ever. The "many days of darkness," that is, the unseen world (Job 10:21-22; Ps 88:12), also days of "evil" in this world (Eccles 11:2), are coming; therefore sow the good seed while life and good days last, which are not too long for accomplishing life's duties.
All that cometh--that is, All that followeth in the evil and dark days is vain, as far as work for God is concerned (Eccles 9:10).
11:911:9: Ուրա՛խ լեր երիտասարդ ՚ի մանկութեան քում. եւ զուարճացուսցէ՛ զքեզ սիրտ քո յաւուրս մանկութեան քոյ։Եւ գնա՛ դու ՚ի ճանապարհս սրտի քո անբիծ, եւ ՚ի տեսիլ աչաց քոց. եւ գիտասցես թէ վասն այսր ամենայնի ածցէ զքեզ Աստուած ՚ի դատաստան[8618]։ [8618] Ոմանք. Եւ զուարճացուսցէ զսիրտ քո յաւուր մանկութեան... ՚ի ճանապարհս սրտի քո անարատ. կամ՝ անարատութեամբ եւ ՚ի տե՛՛... եւ ծանիր եթէ վասն այսր։
9 Ուրախացի՛ր, երիտասա՛րդ, քո երիտասարդութեամբ, թող սիրտդ քեզ զուարճացնի քո երիտասարդ օրերին: Գնա՛ քո սրտի անբիծ ճանապարհով եւ քո աչքերի տենչանքով, բայց եւ իմացի՛ր, որ այս բոլորի համար Աստուած պիտի քեզ դատաստանի ենթարկի:
9 Ո՛վ երիտասարդ, քու մանկութեանդ մէջ ուրախ եղիր Ու երիտասարդութեանդ օրերուն մէջ սիրտդ թող քեզ զուարճացնէ Եւ քու սրտիդ ճամբաներովը Ու աչքերուդ նայուածքով քալէ. Բայց գիտցիր թէ ասոնց ամենուն համար Աստուած քեզ դատաստանի պիտի կանչէ։
Ուրախ լեր, երիտասարդ, ի մանկութեան քում, եւ զուարճացուսցէ զքեզ սիրտ քո յաւուրս [122]մանկութեան քո. եւ գնա դու ի ճանապարհս սրտի քո [123]ամբիծ, եւ ի տեսիլ աչաց քոց. եւ գիտասցես թէ վասն այսր ամենայնի ածցէ զքեզ Աստուած ի դատաստան:

11:9: Ուրա՛խ լեր երիտասարդ ՚ի մանկութեան քում. եւ զուարճացուսցէ՛ զքեզ սիրտ քո յաւուրս մանկութեան քոյ։Եւ գնա՛ դու ՚ի ճանապարհս սրտի քո անբիծ, եւ ՚ի տեսիլ աչաց քոց. եւ գիտասցես թէ վասն այսր ամենայնի ածցէ զքեզ Աստուած ՚ի դատաստան[8618]։
[8618] Ոմանք. Եւ զուարճացուսցէ զսիրտ քո յաւուր մանկութեան... ՚ի ճանապարհս սրտի քո անարատ. կամ՝ անարատութեամբ եւ ՚ի տե՛՛... եւ ծանիր եթէ վասն այսր։
9 Ուրախացի՛ր, երիտասա՛րդ, քո երիտասարդութեամբ, թող սիրտդ քեզ զուարճացնի քո երիտասարդ օրերին: Գնա՛ քո սրտի անբիծ ճանապարհով եւ քո աչքերի տենչանքով, բայց եւ իմացի՛ր, որ այս բոլորի համար Աստուած պիտի քեզ դատաստանի ենթարկի:
9 Ո՛վ երիտասարդ, քու մանկութեանդ մէջ ուրախ եղիր Ու երիտասարդութեանդ օրերուն մէջ սիրտդ թող քեզ զուարճացնէ Եւ քու սրտիդ ճամբաներովը Ու աչքերուդ նայուածքով քալէ. Բայց գիտցիր թէ ասոնց ամենուն համար Աստուած քեզ դատաստանի պիտի կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 Веселись, юноша, в юности твоей, и да вкушает сердце твое радости во дни юности твоей, и ходи по путям сердца твоего и по видению очей твоих; только знай, что за все это Бог приведет тебя на суд.
11:9 εὐφραίνου ευφραινω celebrate; cheer νεανίσκε νεανισκος young man ἐν εν in νεότητί νεοτης youth σου σου of you; your καὶ και and; even ἀγαθυνάτω αγαθυνω you ἡ ο the καρδία καρδια heart σου σου of you; your ἐν εν in ἡμέραις ημερα day νεότητός νεοτης youth σου σου of you; your καὶ και and; even περιπάτει περιπατεω walk around / along ἐν εν in ὁδοῖς οδος way; journey καρδίας καρδια heart σου σου of you; your καὶ και and; even ἐν εν in ὁράσει ορασις appearance; vision ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your καὶ και and; even γνῶθι γινωσκω know ὅτι οτι since; that ἐπὶ επι in; on πᾶσι πας all; every τούτοις ουτος this; he ἄξει αγω lead; pass σε σε.1 you ὁ ο the θεὸς θεος God ἐν εν in κρίσει κρισις decision; judgment
11:9 שְׂמַ֧ח śᵊmˈaḥ שׂמח rejoice בָּח֣וּר bāḥˈûr בָּחוּר young man בְּ bᵊ בְּ in יַלְדוּתֶ֗יךָ yalᵊḏûṯˈeʸḵā יַלְדוּת youth וִֽ wˈi וְ and יטִֽיבְךָ֤ yṭˈîvᵊḵˈā יטב be good לִבְּךָ֙ libbᵊḵˌā לֵב heart בִּ bi בְּ in ימֵ֣י ymˈê יֹום day בְחוּרֹותֶ֔ךָ vᵊḥûrôṯˈeḵā בְּחוּרֹות youth וְ wᵊ וְ and הַלֵּךְ֙ hallēḵ הלך walk בְּ bᵊ בְּ in דַרְכֵ֣י ḏarᵊḵˈê דֶּרֶךְ way לִבְּךָ֔ libbᵊḵˈā לֵב heart וּ û וְ and בְ vᵊ בְּ in מַרְאֵ֖י marʔˌê מַרְאֶה sight עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and דָ֕ע ḏˈāʕ ידע know כִּ֧י kˈî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֵ֛לֶּה ʔˈēlleh אֵלֶּה these יְבִֽיאֲךָ֥ yᵊvˈîʔᵃḵˌā בוא come הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
11:9. laetare ergo iuvenis in adulescentia tua et in bono sit cor tuum in diebus iuventutis tuae et ambula in viis cordis tui et in intuitu oculorum tuorum et scito quod pro omnibus his adducet te Deus in iudiciumRejoice therefore, O young man, in thy youth, and let thy heart be in that which is good in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: and know that for all these God will bring thee into judgment.
9. Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
11:9. So then, rejoice, O young man, in your youth, and let your heart remain in what is good during the days of your youth. And walk in the ways of your heart, and with the perception of your eyes. And know that, concerning all these things, God will bring you to judgment.
11:9. Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these [things] God will bring thee into judgment.
Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these [things] God will bring thee into judgment:

11:9 Веселись, юноша, в юности твоей, и да вкушает сердце твое радости во дни юности твоей, и ходи по путям сердца твоего и по видению очей твоих; только знай, что за все это Бог приведет тебя на суд.
11:9
εὐφραίνου ευφραινω celebrate; cheer
νεανίσκε νεανισκος young man
ἐν εν in
νεότητί νεοτης youth
σου σου of you; your
καὶ και and; even
ἀγαθυνάτω αγαθυνω you
ο the
καρδία καρδια heart
σου σου of you; your
ἐν εν in
ἡμέραις ημερα day
νεότητός νεοτης youth
σου σου of you; your
καὶ και and; even
περιπάτει περιπατεω walk around / along
ἐν εν in
ὁδοῖς οδος way; journey
καρδίας καρδια heart
σου σου of you; your
καὶ και and; even
ἐν εν in
ὁράσει ορασις appearance; vision
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
γνῶθι γινωσκω know
ὅτι οτι since; that
ἐπὶ επι in; on
πᾶσι πας all; every
τούτοις ουτος this; he
ἄξει αγω lead; pass
σε σε.1 you
ο the
θεὸς θεος God
ἐν εν in
κρίσει κρισις decision; judgment
11:9
שְׂמַ֧ח śᵊmˈaḥ שׂמח rejoice
בָּח֣וּר bāḥˈûr בָּחוּר young man
בְּ bᵊ בְּ in
יַלְדוּתֶ֗יךָ yalᵊḏûṯˈeʸḵā יַלְדוּת youth
וִֽ wˈi וְ and
יטִֽיבְךָ֤ yṭˈîvᵊḵˈā יטב be good
לִבְּךָ֙ libbᵊḵˌā לֵב heart
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
בְחוּרֹותֶ֔ךָ vᵊḥûrôṯˈeḵā בְּחוּרֹות youth
וְ wᵊ וְ and
הַלֵּךְ֙ hallēḵ הלך walk
בְּ bᵊ בְּ in
דַרְכֵ֣י ḏarᵊḵˈê דֶּרֶךְ way
לִבְּךָ֔ libbᵊḵˈā לֵב heart
וּ û וְ and
בְ vᵊ בְּ in
מַרְאֵ֖י marʔˌê מַרְאֶה sight
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
דָ֕ע ḏˈāʕ ידע know
כִּ֧י kˈî כִּי that
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
יְבִֽיאֲךָ֥ yᵊvˈîʔᵃḵˌā בוא come
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
11:9. laetare ergo iuvenis in adulescentia tua et in bono sit cor tuum in diebus iuventutis tuae et ambula in viis cordis tui et in intuitu oculorum tuorum et scito quod pro omnibus his adducet te Deus in iudicium
Rejoice therefore, O young man, in thy youth, and let thy heart be in that which is good in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: and know that for all these God will bring thee into judgment.
11:9. So then, rejoice, O young man, in your youth, and let your heart remain in what is good during the days of your youth. And walk in the ways of your heart, and with the perception of your eyes. And know that, concerning all these things, God will bring you to judgment.
11:9. Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these [things] God will bring thee into judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: Rejoice, O young man, in thy youth - Youth is devoid of cares; and, consequently, of many perplexities and distresses. Were it not so, we should have no old men; nay, perhaps not one even of middle ape. It is in the order of a most gracious God, that the young should rejoice in their youth; but they should make such a moderate use of all their enjoyments, that they may not be confounded in the day of judgment. But, O young man, if thou wilt follow the propensities of thy own heart, the noisy mirth of the fool, and the dissipation of the profligate - go on; take thy full swing; but take this with thee, that "for all these things, God will judge thee;" and if the righteous are scarcely saved, where shall the ungodly and the sinner appear?
Albert Barnes: Notes on the Bible - 1834
11:9
Rejoice ... cheer ... walk - The imperative mood is used to encourage one who possesses certain gifts from God to remember that they come from God and are to be used in accordance with His will.
In the ways ... - The words are probably used in an innocent sense Ecc 2:10; Pro 16:9.
Judgment - This includes a judgment beyond the grave; though the writer's view of it was dim and indefinite if compared with Christian's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Rejoice: Kg1 18:27, Kg1 22:15; Luk 15:12, Luk 15:13
in thy youth: Ecc 12:1; Kg1 18:12; Lam 3:27
walk: Num 15:30, Num 22:32; Deu 29:19; Job 31:7; Psa 81:12; Jer 7:24, Jer 23:17; Jer 44:16, Jer 44:17; Act 14:16; Eph 2:2, Eph 2:3; Pe1 4:3, Pe1 4:4
in the sight: Ecc 2:10; Gen 3:6, Gen 6:2; Jos 7:21; Sa2 11:2-4; Mat 5:28; Jo1 2:15, Jo1 2:16
know: Ecc 3:17, Ecc 12:14; Psa 50:4-6; Act 17:30, Act 17:31, Act 24:25; Rom 2:5-11, Rom 14:10; Co1 4:5; Co2 5:10; Pe2 3:7; Heb 9:27; Rev 20:12-15
Carl Friedrich Keil and Franz Delitzsch
11:9
"Rejoice, young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know, that for all this God will bring thee to judgment." The parallel בּימי shows that the beth in בּילד (with ד aspirated) does not introduce the reason of the joy, but the time suitable for it. Instead of veyithav libbecha, "let thy heart be of good cheer," as the expression might also be, the words are vithivecha libbecha, "make thy heart of good cheer to thee," - so, viz., that from this centre brightness may irradiate thy countenance (Prov 15:13) and thy whole personality, vid., Psychologie, p. 249. Vehhuroth, the period of youth, is here and at Eccles 12:1 = Num 11:28, vehhurim, as the only once occurring ne'uroth, Jer 32:30, is = the elsewhere generally used ne'urim; the form in ôth is the more modern (cf. keluloth, Jer 2:2). "Ways of the heart" are thus ways into which the impulse of the heart leads, and which satisfy the heart. מר עין, at Eccles 6:9, designates the pleasure felt in the presence of the object before one; here, a sight which draws and fastens the eyes upon it. The Chethı̂b has the plur. מראי, which is known to the language (Dan 1:15; Song 2:14), and which would here designate the multitude of the objects which delight the eyes, which is not unsuitable; the Pih. הלּך denotes also elsewhere, frequently, e.g., Ps 131:1, walking, in an ethical sense; Hitz., Zckl., and others interpret the first ב as specifying the sphere, and the second as specifying the norm ("according to the sight of thine eyes"); but they both introduce that wherein he ought to act freely and joyfully: in the ways of thy heart, into which it draws thee; and in the sight of thine eyes, towards which they direct themselves with interest. The lxx B. renders, "and not after the sight of thine eyes." This "not" (μή), which is wanting in A.C., is an interpolation, in view of the warning, Num 15:39, against following the impulse of the heart and of the eyes; the Targ. also therefore has: "be prudent with reference to the sight of thine eyes." But this moralizing of the text is superfluous, since the call to the youthful enjoyment of life is accompanied with the nota bene: but know that God will bring thee to an account for all this; and thus it excludes sinful sensual desire. In the midst of an address, where a yet closer definition follows, בּמש is thus punctuated, Eccles 12:14; Job 14:3; Ps 143:3; here, in the conclusion of the sentence, it is במש. Hitzig supposes that there is denoted by it, that the sins of youth are punished by chronic disease and abandonment in old age; Knobel and others understand by the judgment, the self-punishment of sins by all manner of evil consequences, which the O.T. looks upon as divinely inflicted penalties. But in view of the facts of experience, that God's righteous requital is in this life too frequently escaped, Eccles 8:14, the author, here and at Eccles 3:17; Eccles 12:14, postulates a final judgment, which removes the contradiction of this present time, and which must thus be in the future; he has no clear idea of the time and manner of this final judgment, but his faith in God places the certainty of it beyond all doubt. The call to rejoice is now completed by the call to avoid all that occasions inward and outward sorrow.
Geneva 1599
11:9 (h) Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: but know thou, that for all these [things] God will bring thee into judgment.
(h) He derides them who set their desire in worldly pleasures as though God would not call count.
John Gill
11:9 Rejoice, O young man, in thy youth,.... This advice may be considered as serious; and either as relating to natural, corporeal, and temporal delight and pleasure, under due limitations; that as mirth and cheerfulness, or a free use of the creatures of God, with moderation and temperance, is allowable to all men in common, and is spoken of throughout this book as commendable, and is healthful and profitable to men; so it is particularly suitable to the youthful age, whose natural desires may be enjoyed, and their outward senses may be gratified, in a lawful way, so far as is consistent with the fear of God, and the expectation of a future judgment: or it may be considered with respect to religious and spiritual exercises; as young men should remember their Creator in the days of their youth, as it follows; so they should rejoice in God their Maker, Ps 149:2; they should rejoice not to do evil, to which human nature is inclined, especially in youth, but to do good; should rejoice, not in the ways of sin, but in the ways of wisdom; not in any outward attainment of beauty, wit, strength, or riches, but in the grace of God; not in themselves, or their boastings, but in Christ, his person, righteousness, and salvation; not in the things of time and sense, but in hope of the glory of God;
and let thy heart cheer thee in the days of thy youth; here is a different word for youth than the former, which Alshech distinguishes thus; the first designs the time to the age of thirteen, and this from thence to twenty. Or, "let thine heart do thee good", so the Septuagint. The Targum is,
"and let thine heart be good in thee.''
Symmachus renders it, "and let thine heart be in good"; the thoughts of thine heart be employed about that which is good, spiritual, heavenly, and divine; the affections of thine heart set thereon; and the will and desires of thine heart be drawn out after such things: let thine heart prompt and put thee on doing that which is good, with delight and pleasure; but, in order, to all this, the heart must be made good by the spirit and grace of God;
and walk in the ways of thy heart; being created a clean one, sprinkled, purged, and purified by the blood of Christ; in which the fear of God is put; the laws of God are written; where Christ is formed, and his word dwells richly, and he himself by faith, where the Spirit of God and his graces are: and then to walk in the ways of such a heart is to walk in the fear of God, according to his word, as Christ is an example; and to walk after the spirit, and not after the flesh. The Septuagint and Arabic versions are, "and walk in the ways of thine heart unblamable": the Targum,
"and walk in humility in the ways of thine heart:''
which all agree with the sense given: so Alshech interprets the ways of the heart; of the ways of the good imagination of good men;
and in the sight of thine eyes; as enlightened by the Spirit of God, directing and guiding in the way in which a man should walk; looking unto Jesus, all the while he is walking or running his Christian race; and walking in him, as he has received him; pressing towards him, the mark, for the prize of the high calling. The Targum is,
"and be cautious of the sight of thine eyes, and look not upon evil.''
The Septuagint and Arabic versions insert the negative; "and not in the sight of thine eyes". Most interpreters understand all this its an ironic concession to young men, to indulge themselves in carnal mirth, to take their swing of sinful pleasures, to do all their corrupt hearts incline them to; and to gratify their outward senses and carnal lusts to the uttermost; even the lust of the flesh, the lust of the eye and the pride of life, which young men are most addicted to: do all this, as if it was said, and see what will be the issue of it; or, do all this if you can, with this one thing bore in mind, a future judgment; like those expressions in 3Kings 22:15; and to this sense the following clause is thought most to incline: and the rather, as the above phrases are generally used in a bad sense;
but know thou, that for all these things God will bring thee into judgment; not temporal, but eternal; not in this present life, but in the world to come; the judgment that will be after death, the last and awful judgment; and which is certain, may be known; of which a man may be assured from the light of nature, and from divine revelation; See Gill on Eccles 3:17; into which all men will be brought, even whether they will or not; and every work shall be brought into it, good or bad, open or secret, Eccles 12:14. Wherefore "these things" may respect either; and the consideration of a future judgment should influence the lives of men, and engage them both to perform acts of piety and religion in youth, and throughout the whole of life, and to shun and avoid everything that is evil. Herodotus (y) speaks of a custom among the Egyptians, at their feasts; that, just at the close of them, one carries about in a coffin the image of a dead man, exactly like one, made of wood, the length of a cubit or two, showing it to all the guests; saying, look upon it, drink, and take pleasure, for such shalt thou be when dead.
(y) Euterpe, sive l. 2. c. 78.
John Wesley
11:9 Rejoice - Indulge thy humour, and take thy fill of delights. And walk - Whatsoever thine eye or heart lusteth after, deny it not to them. But know - But in the midst of thy jollity consider thy reckoning.
Robert Jamieson, A. R. Fausset and David Brown
11:9 Rejoice--not advice, but warning. So 3Kings 22:15, is irony; if thou dost rejoice (carnally, Eccles 2:2; Eccles 7:2, not moderately, as in Eccles 5:18), &c., then "know that . . . God will bring thee into judgment" (Eccles 3:17; Eccles 12:14).
youth . . . youth--distinct Hebrew words, adolescence or boyhood (before Eccles 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it infinitely more (Lk 14:28).
11:1011:10: Եւ ՚ի բա՛ց արա զսրտմտութիւն ՚ի սրտէ քումմէ, եւ անցո՛ զչարութիւն ՚ի մարմնոյ քումմէ. զի մանկութիւն եւ անմտութիւն ընդունայնութի՛ւն է[8619]։[8619] Ոմանք. Եւ հեռացո՛ զչարութիւն ՚ի մարմնոյ... վասն զի մանկութիւն։
10 Եւ քո սրտից հեռո՛ւ վանիր տրտմութիւնը եւ չարութիւնը հանի՛ր քո մարմնից, որովհետեւ թէ՛ երիտասարդութիւնը եւ թէ՛ յիմարութիւնը ունայնութիւն են:
10 Քու սրտէդ տրտմութիւնը վերցո՛ւր Ու մարմնէդ չարութիւնը հեռացո՛ւր, Վասն զի մանկութիւնն ու երիտասարդութիւնն ալ ունայնութիւն են։
Եւ ի բաց արա [124]զսրտմտութիւն ի սրտէ քումմէ, եւ անցո զչարութիւն ի մարմնոյ քումմէ. զի մանկութիւն եւ [125]անմտութիւն ընդունայնութիւն է:

11:10: Եւ ՚ի բա՛ց արա զսրտմտութիւն ՚ի սրտէ քումմէ, եւ անցո՛ զչարութիւն ՚ի մարմնոյ քումմէ. զի մանկութիւն եւ անմտութիւն ընդունայնութի՛ւն է[8619]։
[8619] Ոմանք. Եւ հեռացո՛ զչարութիւն ՚ի մարմնոյ... վասն զի մանկութիւն։
10 Եւ քո սրտից հեռո՛ւ վանիր տրտմութիւնը եւ չարութիւնը հանի՛ր քո մարմնից, որովհետեւ թէ՛ երիտասարդութիւնը եւ թէ՛ յիմարութիւնը ունայնութիւն են:
10 Քու սրտէդ տրտմութիւնը վերցո՛ւր Ու մարմնէդ չարութիւնը հեռացո՛ւր, Վասն զի մանկութիւնն ու երիտասարդութիւնն ալ ունայնութիւն են։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 И удаляй печаль от сердца твоего, и уклоняй злое от тела твоего, потому что детство и юность суета.
11:10 καὶ και and; even ἀπόστησον αφιστημι distance; keep distance θυμὸν θυμος provocation; temper ἀπὸ απο from; away καρδίας καρδια heart σου σου of you; your καὶ και and; even παράγαγε παραγω head along; head aside πονηρίαν πονηρια harm; malignancy ἀπὸ απο from; away σαρκός σαρξ flesh σου σου of you; your ὅτι οτι since; that ἡ ο the νεότης νεοτης youth καὶ και and; even ἡ ο the ἄνοια ανοια mindlessness; witlessness ματαιότης ματαιοτης superficiality
11:10 וְ wᵊ וְ and הָסֵ֥ר hāsˌēr סור turn aside כַּ֨עַס֙ kˈaʕas כַּעַס grief מִ mi מִן from לִּבֶּ֔ךָ llibbˈeḵā לֵב heart וְ wᵊ וְ and הַעֲבֵ֥ר haʕᵃvˌēr עבר pass רָעָ֖ה rāʕˌā רָעָה evil מִ mi מִן from בְּשָׂרֶ֑ךָ bbᵊśārˈeḵā בָּשָׂר flesh כִּֽי־ kˈî- כִּי that הַ ha הַ the יַּלְד֥וּת yyalᵊḏˌûṯ יַלְדוּת youth וְ wᵊ וְ and הַֽ hˈa הַ the שַּׁחֲר֖וּת ššaḥᵃrˌûṯ שַׁחֲרוּת black hair הָֽבֶל׃ hˈāvel הֶבֶל breath
11:10. aufer iram a corde tuo et amove malitiam a carne tua adulescentia enim et voluptas vana suntRemove anger from thy heart, and put away evil from thy flesh. For youth and pleasure are vain.
10. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for youth and the prime of life are vanity.
11:10. Remove anger from your heart, and set aside evil from your flesh. For youth and pleasure are empty.
11:10. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth [are] vanity.
Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth [are] vanity:

11:10 И удаляй печаль от сердца твоего, и уклоняй злое от тела твоего, потому что детство и юность суета.
11:10
καὶ και and; even
ἀπόστησον αφιστημι distance; keep distance
θυμὸν θυμος provocation; temper
ἀπὸ απο from; away
καρδίας καρδια heart
σου σου of you; your
καὶ και and; even
παράγαγε παραγω head along; head aside
πονηρίαν πονηρια harm; malignancy
ἀπὸ απο from; away
σαρκός σαρξ flesh
σου σου of you; your
ὅτι οτι since; that
ο the
νεότης νεοτης youth
καὶ και and; even
ο the
ἄνοια ανοια mindlessness; witlessness
ματαιότης ματαιοτης superficiality
11:10
וְ wᵊ וְ and
הָסֵ֥ר hāsˌēr סור turn aside
כַּ֨עַס֙ kˈaʕas כַּעַס grief
מִ mi מִן from
לִּבֶּ֔ךָ llibbˈeḵā לֵב heart
וְ wᵊ וְ and
הַעֲבֵ֥ר haʕᵃvˌēr עבר pass
רָעָ֖ה rāʕˌā רָעָה evil
מִ mi מִן from
בְּשָׂרֶ֑ךָ bbᵊśārˈeḵā בָּשָׂר flesh
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
יַּלְד֥וּת yyalᵊḏˌûṯ יַלְדוּת youth
וְ wᵊ וְ and
הַֽ hˈa הַ the
שַּׁחֲר֖וּת ššaḥᵃrˌûṯ שַׁחֲרוּת black hair
הָֽבֶל׃ hˈāvel הֶבֶל breath
11:10. aufer iram a corde tuo et amove malitiam a carne tua adulescentia enim et voluptas vana sunt
Remove anger from thy heart, and put away evil from thy flesh. For youth and pleasure are vain.
11:10. Remove anger from your heart, and set aside evil from your flesh. For youth and pleasure are empty.
11:10. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth [are] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:10: Therefore remove sorrow - כעס caas, anger; every kind of violent passion, all filthiness of the flesh and spirit. "Childhood and youth are vanity;" they pass away and come to nothing. Eternity alone is permanent; live for eternity.
Albert Barnes: Notes on the Bible - 1834
11:10
The sense appears to be, "Let the timely recollection of God's judgment, and of the fleeting character of youth, so influence your conduct that you will refrain from acts which entail future remorse and pain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: remove: Ecc 12:1; Job 13:26; Psa 25:7; Pe2 3:11-14
sorrow: or, anger, Psa 90:7-11
and put: Job 20:11; Co2 7:1; Ti2 2:22
for: Ecc 1:2, Ecc 1:14; Psa 39:5; Pro 22:15
Carl Friedrich Keil and Franz Delitzsch
11:10
"And remove sorrow from thy heart, and banish evil from thy flesh: for youth and age, not yet grown to grey hairs, are vain." Jerome translates: aufer iram a corde tuo, and remarks in his Comm.: in ira omnes perturbationes animi comprehendit; but כּעס (R. כס, contundere, confringere) does not signify anger, but includes both anger and sorrow, and thus corresponds to the specific ideas, "sadness, moroseness, fretfulness." The clause following, Jerome translates: et amove malitiam a carne tua, with the remark: in carnis malitia universas significat corporis voluptates; but רעה is not taken in an ethical, but in a physical sense: כעס is that which brings sorrow to the heart; and רעה, that which brings evil to the flesh (בשׂר, opp. לב, Eccles 2:3; Prov 14:30). More correctly than the Vulgate, Luther renders: "banish sorrow from thy heart, and put evil from thy body." He ought to free himself from that which is injurious to the inner and the outer man, and hurtfully affects it; for youth, destined for and disposed to joy, is hevel, i.e., transitory, and only too soon passes away. Almost all modern interpreters (excepting the Jewish), in view of Ps 110:3, gives to שׁחרוּת the meaning of "the dawn of the morning;" but the connection with ילדוּת would then be tautological; the Mishn.-Midrash usus loq., in conformity with which the Targ. translates, "days of black hair," proves that the word does not go back to שׁחר, morning dawn, morning-red, but immediately to שׁחור, black, and as the contrast of שׂיבה (non-bibl. שׂיבוּת, סיב, סב), canities, denotes the time of black hair, and thus, in the compass of its conception, goes beyond ילדות, since it comprehends both the period of youth and of manhood, and thus the whole period during which the strength of life remains unbroken.
(Note: The Mishna, Nedarim iii. 8, jurist. determines that שׁחורי הראשׁ denotes men, with the exclusion of women (whose hair is covered) and children. It is disputed (vid., Baer's Abodath Jisrael, p. 279) whether תּשׁחרת, Aboth iii. 16, Derech erez c. II., Midrash under Lam 2:11, is = שׁחרוּת, but without right; ben-tishhorěth is used for a grown-up son in full manly strength.)
Geneva 1599
11:10 Therefore remove (i) sorrow from thy heart, and (k) put away evil from thy flesh: for childhood and youth [are] vanity.
(i) That is, anger and envy.
(k) Meaning, carnal lusts to which youth is given.
John Gill
11:10 Therefore remove sorrow from thy heart,.... Worldly sorrow, as opposed to lawful mirth and cheerfulness, and especially to spiritual joy: or "anger" (z), as the word may be rendered, and often is; either at the providence of God, or at the correction of friends; all perturbations of the mind; all fierceness of spirit, and fiery passions, to which youthful age is subject: or all those things, as Jarchi observes, that provoke God to anger; sinful lusts and pleasures, the end and issue of which also is sorrow to men; and which agrees with our version;
and put away evil from thy flesh; or body; such as intemperance and uncleanness, to which young men are addicted: the advice is much the same, in both clauses, with that of the apostle's, "flee youthful lusts", Ti2 2:22. Jarchi interprets this of the evil concupiscence;
for childhood and youth are vanity; which quickly pass away; come into manhood, and soon slide into old age, and are gone presently, and all things within that compass: all actions done in that age are for the most part vain and foolish; and all the delights, joys, and pleasures thereof, vanishing and transitory. The last word (a), used to express the juvenile age, either is akin to a word which signifies the "morning"; youth being the morning and dawn of man's age, and increases as that; and as soon as it is peep of day with him, or he enters into life, he possesses vanity: or as having the signification of "blackness"; because, as Jarchi observes, the head of a young man is black: and so the Targum,
"childhood, and the days of blackness of hair, are vanity;''
whereas the hair of an aged man is gray.
(z) "iram", Pagninus, Montanus, Mercerus; "indignationem", Junius & Tremellius, Piscator, Gejerus; "God's anger", Broughton. (a) "ortus" Junius & Tremellius; "aurora", Cocceius, Gejerus, so Aben Ezra and Ben Melech; "dies nigredinis pili"; so the Targum, and Abendana.
John Wesley
11:10 Sorrow - Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify mens senses, yet they will shortly bring them to intolerable sorrows. Evil - All evil desires, tho' now they seem good to thee. Vanity - Most vain. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.
Robert Jamieson, A. R. Fausset and David Brown
11:10 sorrow--that is, the lusts that end in "sorrow," opposed to "rejoice," and "heart cheer thee" (Eccles 11:9), Margin, "anger," that is, all "ways of thine heart"; "remove," &c., is thus opposed to "walk in," &c. (Eccles 11:9).
flesh--the bodily organ by which the sensual thoughts of the "heart" are embodied in acts.
childhood--rather, "boyhood"; the same Hebrew word as the first, "youth" in Eccles 11:9. A motive for self-restraint; the time is coming when the vigor of youth on which thou reliest, will seem vain, except in so far as it has been given to God (Eccles 12:1).
youth--literally, the dawn of thy days.