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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–23. Нравственные наставления Екклезиаста. 24–29. Развращенность женщины.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation, ver. 1. 2. Seriousness, ver. 2-6. 3. Calmness of spirit, ver. 7-10. 4. Prudence in the management of all our affairs, ver. 11, 12. 5. Submission to the will of God in all events, accommodating ourselves to every condition, ver. 13-15. 6. A conscientious avoiding of all dangerous extremes, ver. 16-18. 7. Mildness and tenderness towards those that have been injurious to us, ver. 19-22. In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty, ver. 23-29.
Adam Clarke: Commentary on the Bible - 1831
The value of a good name, Ecc 7:1. Advantages of sorrow and correction, Ecc 7:2-5. The emptiness of a fool's joy, Ecc 7:6. Of oppression, Ecc 7:7. The end better than the beginning, Ecc 7:8. Against hastiness of spirit, Ecc 7:9. Comparison of former and present times, Ecc 7:10. Excellence of wisdom, Ecc 7:11, Ecc 7:12. Of the dispensations of Providence, Ecc 7:13-15. Against extremes, Ecc 7:16-18. The strength of wisdom, Ecc 7:19. Man is ever liable to sin and mistake, Ecc 7:20. We should guard our words, Ecc 7:21, Ecc 7:22. Difficulty of obtaining wisdom, Ecc 7:23-25, A bad woman dangerous, Ecc 7:26. There are few who are really upright, Ecc 7:27-29.
Albert Barnes: Notes on the Bible - 1834
7:0: Eccl. 7 and Eccl. 10 show a striking resemblance to the style of the writer of the Book of Proverbs. Hereto the principal object has been to state the vanity of the conditions of human life: henceforth, the principal object will be to direct man how to conduct himself under those conditions.
The general drift of the writer's counsels throughout the last six chapters, and particularly in Eccl. 7:1-22, points to wisdom united with the fear of God as the "good for man in this life." It is illustrated by frequent reference to, and contrast with, that evil which consists of folly allied with wickedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 7:1, Remedies against vanity are, a good name; Ecc 7:2, mortification; Ecc 7:7, patience; Ecc 7:11, wisdom; Ecc 7:23, The difficulty of wisdom.
John Gill
INTRODUCTION TO ECCLESIASTES 7
The wise man having exposed the many vanities to which men are subject in this life, and showed that there is no real happiness in all outward enjoyments under the sun; proceeds to observe what are remedies against them, of which he had interspersed some few hints before, as the fear and worship of God, and the free and, moderate use of the creatures; and here suggests more, and such as will protect from them, or support under them, or teach and instruct how to behave while attended with them, and to direct to what are proper and necessary in the pursuit of true and real happiness; such as care of a good name and reputation, Eccles 7:1; frequent meditation on mortality, Eccles 7:2; listening to the rebukes of the wise, which are preferable to the songs and mirth of fools, Eccles 7:5; avoiding oppression and bribery, which are very pernicious, Eccles 7:7; patience under provocations, and present bad times, as thought to be, Eccles 7:8; a pursuit of that wisdom and knowledge which has life annexed to it, Eccles 7:11; submission to the will of God, and contentment in every state, Eccles 7:13; shunning extremes in righteousness and sin, the best antidote against which is the fear of God, Eccles 7:15; such wisdom as not to be offended with everything that is done, or word that is spoken, considering the imperfection of the best of men, the weakness of others, and our own, Eccles 7:19; and then the wise man acknowledges the imperfection of his own wisdom and knowledge, notwithstanding the pains he had taken, Eccles 7:23; and laments his sin and folly in being drawn aside by women, Eccles 7:26; and opens the cause of the depravity of human nature, removes it from God, who made man upright, and ascribes it to man, the inventor of evil things, Eccles 7:29.
7:17:1: Զինչ առաւելութիւն է մարդոյ։ Զի ո՞ գիտէ զինչ բարի է մարդոյ ՚ի կեանս իւրում ՚ի թի՛ւ աւուրց կենաց ընդունայնութեան նորա. եւ արար զայն ՚ի ստուեր։ Զի ո՞վ է որ պատմեսցէ մարդոյն՝ զինչ լինելոց է զկնի նորա ընդ արեգակամբ[8536]։ [8536] Ոմանք. Զինչ է առաւե՛՛... քանզի ո՛վ գիտէ... զթիւ աւուրց կե՛՛... զոր արար զնոսա ՚ի ստուերի։ Վասն զի ով պատմեսցէ մարդոյն եթէ զինչ լինիցի զկնի նորա ՚ի ներքոյ արե՛՛։
1 Ի՞նչ է մարդու առաւելութիւնը, եւ ո՞վ գիտէ, թէ ինչն է լաւ նրա ունայն կեանքի սակաւաթիւ օրերին, որ անցնում են ստուերի նման, որովհետեւ ո՞վ պիտի պատմի մարդուն, թէ ինչ է լինելու նրանից յետոյ արեգակի ներքոյ:
7 Բարի անունը՝ հոտաւէտ իւղէն Ու մահուան օրը ծննդեան օրէն աղէկ է։
Զի ո՞ գիտէ զինչ բարի է մարդոյ ի կեանս իւրում ի թիւ աւուրց կենաց ընդունայնութեան նորա, եւ արար զայն ի ստուեր. զի ո՞վ է որ պատմեսցէ մարդոյն` զինչ լինելոց է զկնի նորա ընդ արեգակամբ:

7:1: Զինչ առաւելութիւն է մարդոյ։ Զի ո՞ գիտէ զինչ բարի է մարդոյ ՚ի կեանս իւրում ՚ի թի՛ւ աւուրց կենաց ընդունայնութեան նորա. եւ արար զայն ՚ի ստուեր։ Զի ո՞վ է որ պատմեսցէ մարդոյն՝ զինչ լինելոց է զկնի նորա ընդ արեգակամբ[8536]։
[8536] Ոմանք. Զինչ է առաւե՛՛... քանզի ո՛վ գիտէ... զթիւ աւուրց կե՛՛... զոր արար զնոսա ՚ի ստուերի։ Վասն զի ով պատմեսցէ մարդոյն եթէ զինչ լինիցի զկնի նորա ՚ի ներքոյ արե՛՛։
1 Ի՞նչ է մարդու առաւելութիւնը, եւ ո՞վ գիտէ, թէ ինչն է լաւ նրա ունայն կեանքի սակաւաթիւ օրերին, որ անցնում են ստուերի նման, որովհետեւ ո՞վ պիտի պատմի մարդուն, թէ ինչ է լինելու նրանից յետոյ արեգակի ներքոյ:
7 Բարի անունը՝ հոտաւէտ իւղէն Ու մահուան օրը ծննդեան օրէն աղէկ է։
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7:0[6:12] Ибо кто знает, что хорошо для человека в жизни, во все дни суетной жизни его, которые он проводит как тень? И кто скажет человеку, что будет после него под солнцем?
7:1 ἀγαθὸν αγαθος good ὄνομα ονομα name; notable ὑπὲρ υπερ over; for ἔλαιον ελαιον oil ἀγαθὸν αγαθος good καὶ και and; even ἡμέρα ημερα day τοῦ ο the θανάτου θανατος death ὑπὲρ υπερ over; for ἡμέραν ημερα day γενέσεως γενεσις nativity; manner of birth αὐτοῦ αυτος he; him
7:1 טֹ֥וב ṭˌôv טֹוב good שֵׁ֖ם šˌēm שֵׁם name מִ mi מִן from שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and יֹ֣ום yˈôm יֹום day הַ ha הַ the מָּ֔וֶת mmˈāweṯ מָוֶת death מִ mi מִן from יֹּ֖ום yyˌôm יֹום day הִוָּלְדֹֽו׃ hiwwālᵊḏˈô ילד bear
7:1. quid necesse est homini maiora se quaerere cum ignoret quid conducat sibi in vita sua numero dierum peregrinationis suae et tempore quo velut umbra praeterit aut quis ei poterit indicare quid post eum futurum sub sole sitWhat needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?
1. A name is better than precious ointment; and the day of death than the day of one’s birth.
7:1. A good name [is] better than precious ointment; and the day of death than the day of one’s birth.
7:1. A good name is better than precious ointments, and a day of death is better than a day of birth.
KJV [6.12] For who knoweth what [is] good for man in [this] life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun:

[6:12] Ибо кто знает, что хорошо для человека в жизни, во все дни суетной жизни его, которые он проводит как тень? И кто скажет человеку, что будет после него под солнцем?
7:1
ἀγαθὸν αγαθος good
ὄνομα ονομα name; notable
ὑπὲρ υπερ over; for
ἔλαιον ελαιον oil
ἀγαθὸν αγαθος good
καὶ και and; even
ἡμέρα ημερα day
τοῦ ο the
θανάτου θανατος death
ὑπὲρ υπερ over; for
ἡμέραν ημερα day
γενέσεως γενεσις nativity; manner of birth
αὐτοῦ αυτος he; him
7:1
טֹ֥וב ṭˌôv טֹוב good
שֵׁ֖ם šˌēm שֵׁם name
מִ mi מִן from
שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil
טֹ֑וב ṭˈôv טֹוב good
וְ wᵊ וְ and
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
מָּ֔וֶת mmˈāweṯ מָוֶת death
מִ mi מִן from
יֹּ֖ום yyˌôm יֹום day
הִוָּלְדֹֽו׃ hiwwālᵊḏˈô ילד bear
7:1. quid necesse est homini maiora se quaerere cum ignoret quid conducat sibi in vita sua numero dierum peregrinationis suae et tempore quo velut umbra praeterit aut quis ei poterit indicare quid post eum futurum sub sole sit
What needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?
7:1. A good name [is] better than precious ointment; and the day of death than the day of one’s birth.
7:1. A good name is better than precious ointments, and a day of death is better than a day of birth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: До 7-ой главы то отношение к жизни, которому научал Екклезиаст, то «лучшее», что находил он в жизни, было указано им кратко и обще. Благодаря этому, его наставления могли подать повод к слишком одностороннему пониманию. Могло показаться (так не раз и случалось), что Екклезиаст приглашает к эпикурейскому наслаждению жизнью, к извлечению из нее всевозможных удовольствий и особенно чувственных. Его «ешь, пей, веселись» могло быть понято, как призыв к разнузданному веселью на жизненном пиру, как приглашение брать от жизни возможно больше наслаждений, не смущаясь мыслью о неизвестном будущем. Глава седьмая устраняет всякую возможность такого перетолкования и устанавливает истинный смысл наставлений Екклезиаста.

Внушая «веселиться», он имел в виду не то легкомысленное, пошлое веселье среди мирских забав и развлечений, которое оставляет по себе ощущение пустоты и нравственной неудовлетворенности, но светлое, праздничное настроение, которое во всем совершающемся видит проявление Божественного Разума и, потому, умеет извлекать минуты чистой, безмятежной радости даже из самых страданий, будут ли они чужие или собственные. Внутренний опыт научил Екклезиаста, что созерцание человеческих страданий и даже смерти вызывает в душе ту особенную полноту нравственного чувства, которая создает более прочное счастье, чем все пошлые развлечения, столь же кратковременные, как треск тернового хвороста (ст. 6). Человек научается тогда понимать истинный смысл жизни, примиряться со злом, не бояться смерти, оставаться безмятежно радостным при всех обстоятельствах жизни. В виду этого, Екклезиаст советует предпочитать день смерти дню рождения, дом плача — дому пира, сетование — смеху, обличения мудрых — песням глупых. При печали лица сердце делается лучше, точнее с еврейского: делается веселее, счастливее (ср. 11:9; Суд 19:9; Руф 3:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 A good name is better than precious ointment; and the day of death than the day of one's birth. 2 It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. 3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. 4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. 5 It is better to hear the rebuke of the wise, than for a man to hear the song of fools. 6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
In these verses Solomon lays down some great truths which seem paradoxes to the unthinking part, that is, the far greatest part, of mankind.
I. That the honour of virtue is really more valuable and desirable than all the wealth and pleasure in this world (v. 1): A good name is before good ointment (so it may be read); it is preferable to it, and will be rather chosen by all that are wise. Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness), nay, and for the highest titles of honour with which men are dignified, for kings are anointed. A good name is better than all riches (Prov. xxi. 1), that is, a name for wisdom and goodness with those that are wise and good--the memory of the just; this is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer, than the most precious box of ointment; for Christ paid Mary for her ointment with a good name, a name in the gospels (Matt. xxvi. 13), and we are sure he always pays with advantage.
II. That, all things considered, our going out of the world is a great kindness to us than our coming into the world was: The day of death is preferable to the birth-day; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation, yet, as to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth, which ushered us into a world of so much sin and trouble, vanity and vexation. We were born to uncertainty, but a good man does not die at uncertainty. The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden.
III. That it will do us more good to go to a funeral than to go to a festival (v. 2): It is better to go to the house of mourning, and there weep with those that weep, than to go to the house of feasting, to a wedding, or a wake, there to rejoice with those that do rejoice. It will do us more good, and make better impressions upon us. We may lawfully go to both, as there is occasion. Our Saviour both feasted at the wedding of his friend in Cana and wept at the grave of his friend in Bethany; and we may possibly glorify God, and do good, and get good, in the house of feasting; but, considering how apt we are to be vain and frothy, proud and secure, and indulgent of the flesh, it is better for us to go to the house of mourning, not to see the pomp of the funeral, but to share in the sorrow of it, and to learn good lessons, both from the dead, who is going thence to his long home, and from the mourners, who go about the streets.
1. The uses to be gathered from the house of mourning are, (1.) By way of information: That is the end of all men. It is the end of man as to this world, a final period to his state here; he shall return no more to his house. It is the end of all men; all have sinned and therefore death passes upon all. We must thus be left by our friends, as the mourners are, and thus leave, as the dead do. What is the lot of others will be ours; the cup is going round, and it will come to our turn to pledge it shortly. (2.) By way of admonition: The living will lay it to his heart. Will they? It were well if they would. Those that are spiritually alive will lay it to heart, and, as for all the survivors, one would think they should; it is their own fault if they do not, for nothing is more easy and natural than by the death of others to be put in mind of our own. Some perhaps will lay that to heart, and consider their latter end, who would not lay a good sermon to heart.
2. For the further proof of this (v. 4) he makes it the character, (1.) Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both an evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. (2.) It is the character of a fool that his heart is in the house of mirth; his heart is all upon it to be merry and jovial; his whole delight is in sport and gaiety, in merry stories, merry songs, and merry company, merry days and merry nights. If he be at any time in the house of mourning, he is under a restraint; his heart at the same time is in the house of mirth; this is his folly, and helps to make him more and more foolish.
IV. That gravity and seriousness better become us, and are better for us, than mirth and jollity, v. 3. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others. While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better. Note, 1. That is best for us which is best for our souls, by which the heart is made better, though it be unpleasing to sense. 2. Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexatio dat intellectum--Vexation sharpens the intellect. Periissem nisi periissem--I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from God and spiritual things (Job xxi. 12, 14), till it become utterly unconcerned in the afflictions of Joseph, as those Amos vi. 5, 6, and the king and Haman, Esth. iii. 15.
V. That it is much better for us to have our corruptions mortified by the rebuke of the wise than to have them gratified by the song of fools, v. 5. Many that would be very well pleased to hear the information of the wise, and much more to have their commendations and consolations, yet do not care for hearing their rebukes, that is, care not for being told of their faults, though ever so wisely; but therein they are no friends to themselves, for reproofs of instruction are the way of life (Prov. vi. 23), and, though they be not so pleasant as the song of fools, they are more wholesome. To hear, not only with patience, but with pleasure, the rebuke of the wise, is a sign and means of wisdom; but to be fond of the song of fools is a sign that the mind is vain and is the way to make it more so. And what an absurd thing is it for a man to dote so much upon such a transient pleasure as the laughter of a fool is, which may fitly be compared to the burning of thorns under a pot, which makes a great noise and a great blaze, for a little while, but is gone presently, scatters its ashes, and contributes scarcely any thing to the production of a boiling heat, for that requires a constant fire! The laughter of a fool is noisy and flashy, and is not an instance of true joy. This is also vanity; it deceives men to their destruction, for the end of that mirth is heaviness. Our blessed Saviour has read us our doom: Blessed are you that weep now, for you shall laugh; woe to you that laugh now, for you shall mourn and weep, Luke vi. 21, 25.
Adam Clarke: Commentary on the Bible - 1831
7:1: A good name - Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The place is well paraphrased in the following verses:
"A spotless name,
By virtuous deeds acquired, is sweeter far
Than fragant balms, whose odors round diffused
Regale the invited guests. Well may such men
Rejoice at death's approach, and bless the hours
That end their toilsome pilgrimage; assured
That till the race of life is finish'd none
Can be completely blest."
Albert Barnes: Notes on the Bible - 1834
7:1: Name ... ointment - The likeness between reputation and odor supplies a common metaphor: the contrast is between reputation, as an honorable attainment which only wise people win, and fragrant odor, as a gratification of the senses which all people enjoy.
The connection of this verse with the preceding verses is this: the man, who wants to know what is profitable for man and good in this life, is here told to act in such a way as ordinarily secures a good reputation (i. e., to act like a wise man), and to teach himself this hard lesson - to regard the day of death as preferable to the day of birth. Though Solomon seems in some places to feel strongly (Ecc 2:16; Ecc 3:19-20 ff) that natural fear of death which is, in a great measure, mistrust founded on the ignorance which Christ dispelled; yet he states the advantage of death over life in respect of its freedom from toil, oppression, restlessness Ecc 2:17; Ecc 4:2; Ecc 6:5, and in respect of its implying an immediate and a nearer approach to God Ecc 3:21; Ecc 12:7. While Solomon preferred the day of death, he might still (with Luther here) have regarded birth as a good thing, and as having its place in the creation of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: name: Pro 15:30, Pro 22:1; Isa 56:5; Luk 10:20; Heb 11:2, Heb 11:39
precious: Ecc 10:1; Psa 133:2; Pro 27:9; Sol 1:3, Sol 4:10; Joh 13:2
the day: Ecc 4:2; Job 3:17; Isa 57:1, Isa 57:2; Co2 5:1, Co2 5:8; Phi 1:21-23; Rev 14:13
Carl Friedrich Keil and Franz Delitzsch
7:1
"Better is a name than precious ointment; and better is the day of death than the day when one is born." Like ראה and ירא, so שׁם and שׁמן stand to each other in the relation of a paronomasia (vid., Song under Song 1:3). Luther translates: "Ein gut Gercht ist besser denn gute Salbe" "a good odour (= reputation) is better than good ointment. If we substitute the expression denn Wolgeruch than sweet scent, that would be the best possible rendering of the paronomasia. In the arrangement טוב ... טוב שׁם, tov would be adj. to shem (a good reputation goes beyond sweet scent); but tov standing first in the sentence is pred., and shem thus in itself alone, as in the cogn. prov., Prov 22:1, signifies a good, well-sounding, honourable, if not venerable name; cf. anshē hashshem, Gen 6:4; veli-shem, nameless, Job 30:8. The author gives the dark reverse to this bright side of the distich: the day of death better than the day in which one (a man), or he (the man), is born; cf. for this reference of the pronoun, Eccles 4:12; Eccles 5:17. It is the same lamentation as at Eccles 4:2., which sounds less strange from the mouth of a Greek than from that of an Israelite; a Thracian tribe, the Trausi, actually celebrated their birthdays as days of sadness, and the day of death as a day of rejoicing (vid., Bhr's Germ. translat. of Herodotus, Eccles 4:4). - Among the people of the Old Covenant this was not possible; also a saying such as Eccles 7:1 is not in the spirit of the O.T. revelation of religion; yet it is significant that it was possible
(Note: "The reflections of the Preacher," says Hitzig (Sd. deut. ev. protest. Woch. Blatt, 1864, No. 2) "present the picture of a time in which men, participating in the recollection of a mighty religious past, and become sceptical by reason of the sadness of the present time, grasping here and there in uncertainty, were in danger of abandoning that stedfastness of faith which was the first mark of the religion of the prophets.")
within it, without apostasy from it; within the N.T. revelation of religion, except in such references as Mt 26:24, it is absolutely impossible without apostasy from it, or without rejection of its fundamental meaning.
Geneva 1599
7:1 A good name [is] better than precious ointment; and the day of (b) death than the day of one's birth.
(b) He speaks thus after the judgment of the flesh, which thinks death is the end of all evils, or else because this corporal death is the entering into everlasting life.
John Gill
7:1 A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better. Some understand this of the name of God, which is God himself, who is the "summum bonum", and chief happiness of men, and take it to be an answer to the question Eccles 6:12; this and this only is what is a man's good, and is preferable to all outward enjoyments whatever; interest in him as a covenant God; knowledge of him in Christ, which has eternal life annexed to it; communion with him; the discoveries of his lovingkindness, which is better than little; and the enjoyment of him to all eternity. This is true of the name of Christ, whose name Messiah which signifies anointed, is as ointment poured forth, and is preferable to it, Song 1:3; so his other names, Jesus a Saviour; Jehovah, our righteousness; Immanuel, God with us; are exceeding precious to those who know the worth of him, and see their need of righteousness and salvation by him; his person, and the knowledge of him; his Gospel, and the fame and report it gives of him; infinitely exceed the most precious and fragrant ointment; see 2Cor 2:14. So the name or names given to the people of God, the new names of Hephzibah and Beulah, the name of sons of God, better than that of sons and daughters; and of Christians, or anointed ones, having received that anointing from Christ which teacheth all things, and so preferable to the choicest ointment, Is 56:5. Likewise to have a name written in heaven, in the Lamb's book of life, and to have one's name confessed by Christ hereafter before his Father and his holy angels; or even a good name among men, a name for a truly godly gracious person; for love to Christ, zeal for his cause, and faithfulness to his truths and ordinances; such as the woman got, better than the box of ointment poured on Christ's head; and which the brother had, whose praise in the Gospel was throughout the churches; and as Demetrius, who had good report of all then, and of the truth itself, Mt 26:13, 3Jn 1:12. Such a good name is better than precious ointment for the value of it, being better than all riches, for which this may be put; see Is 39:2; and for the fragrancy of it, emitting a greater; and for the continuance of it, being more lasting, Ps 112:6. The Targum is,
"better is a good name the righteous get in this world, thin the anointing oil which was poured upon the heads of kings and priests.''
So Alshech,
"a good name is better than the greatness of a king, though anointed with oil;''
and the day of death than the day of one's birth; some render it, in connection with the preceding clause, "as a good name is better, &c. so the day of death than the day of one's birth" (f); that is, the day of a man's death than the day of his birth. This is to be understood not of death simply considered; for that in itself, abstracted from its connections and consequences, is not better than to be born into the world, or come into life, or than life itself; it is not preferable to it, nor desirable; for it is contrary to nature, being a dissolution of it; a real evil, as life, and long life, are blessings; an enemy to mankind, and a terrible one: nor of ether persons, with whom men have a connection, their friends and relations; for with them the day of birth is a time of rejoicing, and the day of death is a time of mourning, as appears from Scripture and all experience; see Jn 16:21. It is indeed reported (g) of some Heathenish and barbarous people in Thrace, and who inhabited Mount Caucasus, that they mourned at the birth of their children, reckoning up the calamities they are entering into, and rejoiced at the death of their friends, being delivered from their troubles: but this is to be understood of the persons themselves that are born and die; not of all mankind, unless as abstracted from the consideration of a future state, and so it is more happy to be freed from trouble than to enter into it; nor of wicked men, it would have been better indeed if they had never been born, or had died as soon as born, that their damnation might not have been aggravated by the multitude of their sins; but after all, to die cannot be best for them, since at death they are cast into hell, into everlasting fire, and endless punishment: this is only true of good men, that have a good name living and dying; have a good work of grace upon them, and so are meet for heaven; the righteousness of Christ on them, and so have a title to it; they are such who have hope in their death, and die in faith and in the Lord: their death is better than their birth; at their birth they come into the world under the imputation and guilt of sin, with a corrupt nature; are defiled with sin, and under the power of it, liable in themselves to condemnation and death for it: at the time of their death they go out justified from sin through the righteousness of Christ, all being expiated by his sacrifice, and pardoned for his sake; they are washed from the faith of sin by the blood of Christ, and are delivered from the power and being of it by the Spirit and grace of God; and are secured from condemnation and the second death: at their coming into the world they are liable to sin yet more and more; at their going out they are wholly freed from it; at the time of their birth they are born to trouble, and are all their days exercised with it, incident to various diseases of the body, have many troubles in the world, and from the men of it; many conflicts with a body of sin and death, and harassed with the temptations of Satan; but at death they are delivered from all these, enter into perfect peace and unspeakable joy; rest from all their labours and toils, and enjoy uninterrupted communion with God, Father, Son, and Spirit, angels, and glorified saints. The Targum is,
"the day in which a man dies and departs to the house of the grave, with a good name and with righteousness, is better than the day in which a wicked man is born into the world.''
So the Midrash interprets it of one that goes out of the world with a good name, considering this clause in connection with the preceding, as many do.
(f) So Schmidt, and some in Vatablus. (g) Herodot. Terpsichore, sive l. 5. c. 4. Valer. Maxim. l. 2. c. 6. s. 12. Alexander ab Alex. Genial. Dier. l. 2. c. 25.
John Wesley
7:1 Of death - Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.
Robert Jamieson, A. R. Fausset and David Brown
7:1 (Ecc. 7:1-29)
(See on Eccles 6:12).
name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Is 9:6). This alone is "good," while all else is "vanity" when made the chief end.
ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Rev_ 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Is 56:5; Mk 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (Song 1:3).
and the day of [his] death, &c.--not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Phil 1:23 has it.
7:27:2: Բարի է անուն բարի՝ քան զողորմութիւն բարի, եւ օր մահուան իւրոյ՝ քան զօր ծննդեան իւրոյ[8537]։[8537] ՚Ի լուս՛՛. ՚ի վերայ՝ Քան զողորմութիւն, նշանակի՝ քան զեւղ մարմնոյ։ Ուր բազումք. քան զեւղ բարի։
2 Բարի անունը լաւ է հոտաւէտ իւղից, եւ մահուան օրը՝ ծննդեան օրից:
2 Սուգի տուն երթալը Կոչունքի տուն երթալէն աղէկ է. Վասն զի ամէն մարդու վախճանը այն է Ու կենդանի եղողը զանիկա իր սրտին մէջ պէտք է պահէ։
Բարի է անուն բարի քան զեւղ բարի, եւ օր մահուան իւրոյ` քան զօր ծննդեան իւրոյ:

7:2: Բարի է անուն բարի՝ քան զողորմութիւն բարի, եւ օր մահուան իւրոյ՝ քան զօր ծննդեան իւրոյ[8537]։
[8537] ՚Ի լուս՛՛. ՚ի վերայ՝ Քան զողորմութիւն, նշանակի՝ քան զեւղ մարմնոյ։ Ուր բազումք. քան զեւղ բարի։
2 Բարի անունը լաւ է հոտաւէտ իւղից, եւ մահուան օրը՝ ծննդեան օրից:
2 Սուգի տուն երթալը Կոչունքի տուն երթալէն աղէկ է. Վասն զի ամէն մարդու վախճանը այն է Ու կենդանի եղողը զանիկա իր սրտին մէջ պէտք է պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 Доброе имя лучше дорогой масти, и день смерти дня рождения.
7:2 ἀγαθὸν αγαθος good πορευθῆναι πορευομαι travel; go εἰς εις into; for οἶκον οικος home; household πένθους πενθος sadness ἢ η or; than ὅτι οτι since; that πορευθῆναι πορευομαι travel; go εἰς εις into; for οἶκον οικος home; household πότου ποτος.1 drinking bout; drink καθότι καθοτι in that τοῦτο ουτος this; he τέλος τελος completion; sales tax παντὸς πας all; every τοῦ ο the ἀνθρώπου ανθρωπος person; human καὶ και and; even ὁ ο the ζῶν ζαω live; alive δώσει διδωμι give; deposit εἰς εις into; for καρδίαν καρδια heart αὐτοῦ αυτος he; him
7:2 טֹ֞וב ṭˈôv טֹוב good לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk אֶל־ ʔel- אֶל to בֵּֽית־ bˈêṯ- בַּיִת house אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites מִ mi מִן from לֶּ֨כֶת֙ llˈeḵeṯ הלך walk אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking בַּ ba בְּ in אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative] ה֖וּא hˌû הוּא he סֹ֣וף sˈôf סֹוף end כָּל־ kol- כֹּל whole הָ hā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the חַ֖י ḥˌay חַי alive יִתֵּ֥ן yittˌēn נתן give אֶל־ ʔel- אֶל to לִבֹּֽו׃ libbˈô לֵב heart
7:2. melius est nomen bonum quam unguenta pretiosa et dies mortis die nativitatisA good name is better than precious ointments: and the day of death than the day of one's birth.
2. It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
7:2. [It is] better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
7:2. It is better to go to a house of mourning, than to a house of feasting. For in the former, we are admonished about the end of all things, so that the living consider what may be in the future.
A good name [is] better than precious ointment; and the day of death than the day of one' s birth:

7:1 Доброе имя лучше дорогой масти, и день смерти дня рождения.
7:2
ἀγαθὸν αγαθος good
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
οἶκον οικος home; household
πένθους πενθος sadness
η or; than
ὅτι οτι since; that
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
οἶκον οικος home; household
πότου ποτος.1 drinking bout; drink
καθότι καθοτι in that
τοῦτο ουτος this; he
τέλος τελος completion; sales tax
παντὸς πας all; every
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ο the
ζῶν ζαω live; alive
δώσει διδωμι give; deposit
εἰς εις into; for
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
7:2
טֹ֞וב ṭˈôv טֹוב good
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
אֶל־ ʔel- אֶל to
בֵּֽית־ bˈêṯ- בַּיִת house
אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites
מִ mi מִן from
לֶּ֨כֶת֙ llˈeḵeṯ הלך walk
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking
בַּ ba בְּ in
אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative]
ה֖וּא hˌû הוּא he
סֹ֣וף sˈôf סֹוף end
כָּל־ kol- כֹּל whole
הָ הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
הַ ha הַ the
חַ֖י ḥˌay חַי alive
יִתֵּ֥ן yittˌēn נתן give
אֶל־ ʔel- אֶל to
לִבֹּֽו׃ libbˈô לֵב heart
7:2. melius est nomen bonum quam unguenta pretiosa et dies mortis die nativitatis
A good name is better than precious ointments: and the day of death than the day of one's birth.
7:2. [It is] better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
7:2. It is better to go to a house of mourning, than to a house of feasting. For in the former, we are admonished about the end of all things, so that the living consider what may be in the future.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:2: It is better to go to the house of mourning - Birthdays were generally kept with great festivity, and to these the wise man most probably refers; but according to his maxim, the miseries of life were so many and so oppressive that the day of a man's death was to be preferred to the day of his birth. But, in dependently of the allusion, it is much more profitable to visit the house of mourning for the dead than the house of festivity. In the former we find occasion for serious and deeply edifying thoughts and reflections; from the latter we seldom return with one profitable thought or one solid impression.
Albert Barnes: Notes on the Bible - 1834
7:2: That - Namely, what is seen in the house of mourning.
Lay it to his heart - Consider it attentively.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: better: Gen. 48:1-22, 49:2-33, Gen 50:15-17; Job 1:4, Job 1:5; Isa 5:11, Isa 5:12, Isa 22:12-14; Amo 6:3-6; Mat 5:4, Mat 14:6-12; Pe1 4:3, Pe1 4:4
that: Num 23:10; Deu 32:29; Rom 6:21, Rom 6:22; Phi 3:19; Heb 9:27
living: Deu 32:46; Isa 47:7; Hag 1:5 *marg. Mal 2:2
Carl Friedrich Keil and Franz Delitzsch
7:2
Still more in the spirit of the N.T. (cf. e.g., Lk 6:25) are these words of this singular book which stands on the border of both Testaments: "It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart." A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed (Jer 16:7; Hos 9:4; Job 4:17, funde vinum tuum et panem tuum super sepulchra justorum).
(Note: Cf. Hamb. Real Encyc. fr Bibel u. Talmud (1870), article "Trauer.")
This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the "house of carousal" and "house of mourning" remains, that in the latter the drinking must be in moderation, and not to drunkenness.
(Note: Maimuni's Hilchoth Ebel, iv. 7, xiii. 8.)
The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Jn 11:31).
(Note: Ibid. xiii. 2.)
Thus to go into the house of sorrow, and to show one's sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the former (that he is mourned over as dead) is the end of every man, and the survivor takes it to heart, viz., this, that he too must die. הוּא follows attractionally the gender of סוף (cf. Job 31:11, Kerı̂). What is said at Eccles 3:13 regarding כּל־ה is appropriate to the passage before us. החי is rightly vocalised; regarding the form החי, vid., Baer in the critical remarks of our ed. of Isaiah under Is 3:22. The phrase נתן אל־לב here and at Eccles 9:1 is synon. with שׂים אל־לב, שׂים על־לב (e.g., Is 57:1) and שׂים בּלב. How this saying agrees with Koheleth's ultimatum: There is nothing better than to eat and drink, etc. (Eccles 2:24, etc.), the Talmudists have been utterly perplexed to discover; Manasse ben-Israel in his Conciliador (1632) loses himself in much useless discussion.
(Note: Vid., the English translation by Lindo (London 1842), vol. ii. pp. 306-309.)
The solution of the difficulty is easy. The ultimatum does not relate to an unconditional enjoyment of life, but to an enjoyment conditioned by the fear of God. When man looks death in the face, the two things occur to him, that he should make use of his brief life, but make use of it in view of the end, thus in a manner for which he is responsible before God.
Geneva 1599
7:2 [It is] better to go to the house of (c) mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
(c) Where we may see the hand of God and learn to examine our lives.
John Gill
7:2 It is better to go to the house of mourning,.... For deceased relations or friends, who either lie unburied, or have been lately inferred; for the Jews kept their mourning for their dead several days afterwards, when their friends visited them in order to comfort them, as the Jews did Martha and Mary, Jn 11:31. So the Targum here,
"it is better to go to a mourning man to comfort him;''
for at such times and places the conversation was serious and interesting, and turned upon the subjects of mortality and a future state, and preparation for it; from whence useful and instructive lessons are learned; and so it was much better to be there
than to go to the house of feasting: the Targum is,
"than to the house of a feast of wine of scorners;''
where there is nothing but noise and clamour, luxury and intemperance, carnal mirth and gaiety, vain and frothy conversation, idle talk and impure songs, and a jest made of true religion and godliness, death and another world;
for that is the end of all men; not the house of feasting, but the house of mourning; or mourning itself, as Jarchi; every man must expect to lose his relation and friend, and so come to the house of mourning; and must die himself, and be the occasion of mourning: death itself seems rather intended, which is the end of all men, the way of all flesh; for it is appointed for men to die; and so the Targum,
"seeing upon them all is decreed the decree of death;''
and the living will lay it to his heart; by going to the house of mourning, he will be put in mind of death, and will think of it seriously, and consider his latter end, how near it is; and that this must be his case shortly, as is the deceased's he comes to mourn for. So the Targum interprets it of words concerning death, or discourses of mortality he there hears, which he takes notice of and lays to his heart, and lays up in it. Jarchi's note is,
"their thought is of the way of death.''
John Wesley
7:2 The house - Where mourners meet to celebrate the funeral of a deceased friend. That - Death. The living - Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.
Robert Jamieson, A. R. Fausset and David Brown
7:2 Proving that it is not a sensual enjoyment of earthly goods which is meant in Eccles 3:13; Eccles 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Eccles 1:4-5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."
7:37:3: Բարի՛ է երթալ ՚ի տուն սգոյ՝ քան երթալ ՚ի տուն արբեցութեան, զի այն ի՛նքն է կատարած ամենայն մարդոյ. եւ որ կենդանի է՝ տացէ բարութիւն ՚ի սիրտ իւր[8538]։ [8538] Ոմանք. Լաւ է երթալ ՚ի տուն... վասն զի այն է կատարած... տացէ բարի ՚ի սիրտ։
3 Խնջոյքի տուն գնալուց լաւ է սգոյ տուն գնալը, որովհետեւ դա է ամէն մարդու վախճանը, եւ դա կենդանի մարդու սրտին բարութիւն է տալիս:
3 Տրտմութիւնը* ծիծաղելէն աղէկ է, Վասն զի երեսին տրտմութիւնովը սիրտը կը զուարճանայ։
Բարի է երթալ ի տուն սգոյ` քան երթալ ի տուն արբեցութեան, վասն զի այն է կատարած ամենայն մարդոյ. եւ որ կենդանի է [67]տացէ բարութիւն ի սիրտ իւր:

7:3: Բարի՛ է երթալ ՚ի տուն սգոյ՝ քան երթալ ՚ի տուն արբեցութեան, զի այն ի՛նքն է կատարած ամենայն մարդոյ. եւ որ կենդանի է՝ տացէ բարութիւն ՚ի սիրտ իւր[8538]։
[8538] Ոմանք. Լաւ է երթալ ՚ի տուն... վասն զի այն է կատարած... տացէ բարի ՚ի սիրտ։
3 Խնջոյքի տուն գնալուց լաւ է սգոյ տուն գնալը, որովհետեւ դա է ամէն մարդու վախճանը, եւ դա կենդանի մարդու սրտին բարութիւն է տալիս:
3 Տրտմութիւնը* ծիծաղելէն աղէկ է, Վասն զի երեսին տրտմութիւնովը սիրտը կը զուարճանայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 Лучше ходить в дом плача об умершем, нежели ходить в дом пира; ибо таков конец всякого человека, и живой приложит {это} к своему сердцу.
7:3 ἀγαθὸν αγαθος good θυμὸς θυμος provocation; temper ὑπὲρ υπερ over; for γέλωτα γελως laughter ὅτι οτι since; that ἐν εν in κακίᾳ κακια badness; vice προσώπου προσωπον face; ahead of ἀγαθυνθήσεται αγαθυνω heart
7:3 טֹ֥וב ṭˌôv טֹוב good כַּ֖עַס kˌaʕas כַּעַס grief מִ mi מִן from שְּׂחֹ֑ק śśᵊḥˈōq שְׂחֹוק laughter כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in רֹ֥עַ rˌōₐʕ רֹעַ wickedness פָּנִ֖ים pānˌîm פָּנֶה face יִ֥יטַב yˌîṭav יטב be good לֵֽב׃ lˈēv לֵב heart
7:3. melius est ire ad domum luctus quam ad domum convivii in illa enim finis cunctorum admonetur hominum et vivens cogitat quid futurum sitIt is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all, and the living thinketh what is to come.
3. Sorrow is better than laughter: for by the sadness of the countenance the heart is made glad.
7:3. Sorrow [is] better than laughter: for by the sadness of the countenance the heart is made better.
7:3. Anger is better than laughter. For through the sadness of the countenance, the soul of one who offends may be corrected.
It is better to go to the house of mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart:

7:2 Лучше ходить в дом плача об умершем, нежели ходить в дом пира; ибо таков конец всякого человека, и живой приложит {это} к своему сердцу.
7:3
ἀγαθὸν αγαθος good
θυμὸς θυμος provocation; temper
ὑπὲρ υπερ over; for
γέλωτα γελως laughter
ὅτι οτι since; that
ἐν εν in
κακίᾳ κακια badness; vice
προσώπου προσωπον face; ahead of
ἀγαθυνθήσεται αγαθυνω heart
7:3
טֹ֥וב ṭˌôv טֹוב good
כַּ֖עַס kˌaʕas כַּעַס grief
מִ mi מִן from
שְּׂחֹ֑ק śśᵊḥˈōq שְׂחֹוק laughter
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
פָּנִ֖ים pānˌîm פָּנֶה face
יִ֥יטַב yˌîṭav יטב be good
לֵֽב׃ lˈēv לֵב heart
7:3. melius est ire ad domum luctus quam ad domum convivii in illa enim finis cunctorum admonetur hominum et vivens cogitat quid futurum sit
It is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all, and the living thinketh what is to come.
7:3. Sorrow [is] better than laughter: for by the sadness of the countenance the heart is made better.
7:3. Anger is better than laughter. For through the sadness of the countenance, the soul of one who offends may be corrected.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: Sorrow is better than laughter - The reason is immediately given; for by the sorrow of the countenance - the grief of heart that shows itself in the countenance: -
The heart is made better - In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life.
Albert Barnes: Notes on the Bible - 1834
7:3: Sorrow - Rather, Seriousness.
The heart is made better - i. e., is made bright and joyful (compare Co2 6:10). The mind which bears itself equally in human concerns, whether they be pleasant or sorrowful, must always be glad, free, and at peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Sorrow: or, Anger
is better: Psa 119:67, Psa 119:71, Psa 126:5, Psa 126:6; Jer 31:8, Jer 31:9, Jer 31:15-20, Jer 50:4, Jer 50:5; Dan. 9:3-19; Dan 10:2, Dan 10:3, Dan 10:19; Zac 12:10-14; Luk 6:21, Luk 6:25; Joh 16:20-22; Co2 7:9-11; Jam 4:8-10
by: Rom 5:3, Rom 5:4; Co2 4:17; Heb 12:10, Heb 12:11; Jam 1:2-4
Carl Friedrich Keil and Franz Delitzsch
7:3
The joy of life must thus be not riot and tumult, but a joy tempered with seriousness: "Better is sorrow than laughter: for with a sad countenance it is well with the heart. The heart of the wise is in the house of mourning, and the heart of fools in the house of mirth." Grief and sorrow, כּעס, whether for ourselves or occasioned by others, is better, viz., morally better, than extravagant merriment; the heart is with רע פּ (inf. as רע, Jer 7:6; cf. פן ר, Gen 40:7; Neh 2:2), a sorrowful countenance, better than with laughter, which only masks the feeling of disquiet peculiar to man, Prov 14:13. Elsewhere לב ייטב = "the heart is (may be) of good cheer," e.g., Ruth 3:7; Judg 19:6; here also joyful experience is meant, but well becoming man as a religious moral being. With a sad countenance it may be far better as regards the heart than with a merry countenance in boisterous company. Luther, in the main correct, after Jerome, who on his part follows Symmachus: "The heart is made better by sorrow." The well-being is here meant as the reflex of a moral: bene se habere.
Sorrow penetrates the heart, draws the thought upwards, purifies, transforms. Therefore is the heart of the wise in the house of sorrow; and, on the other hand, the heart of fools is in the house of joy, i.e., the impulse of their heart goes thither, there they feel themselves at home; a house of joy is one where there are continual feasts, or where there is at the time a revelling in joy. That Eccles 7:4 is divided not by Athnach, but by Zakef, has its reason in this, that of the words following אבל, none consists of three syllables; cf. on the contrary, Eccles 7:7, חכם. From this point forward the internal relation of the contents is broken up, according to which this series of sayings as a concluding section hangs together with that containing the observations going before in Eccles 6:1-12.
John Gill
7:3 Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, and those airs of levity, expressed in the house of feasting; or sorrow on account of affliction and troubles, even adversity itself, is oftentimes much more profitable, and conduces more to the good of men, than prosperity; or sorrow for sin, a godly sorrow, a sorrow after a godly sort, which works repentance unto salvation, that needeth not to be repented of, is to be preferred to all carnal mirth and jollity. It may be rendered, "anger is better than laughter" (h); which the Jews understand of the anger of God in correcting men for sin; which is much better than when he takes no notice of them, but suffers them to go on in sin, as if he was pleased with them; the Midrash gives instances of it in the generation of the flood and the Sodomites: and the Targum inclines to this sense,
"better is the anger, with which the Lord of that world is angry against the righteous in this world, than the laughter with which he derides the ungodly.''
Though it may be better, with others, to understand it of anger in them expressed against sin, in faithful though sharp rebukes for it; which, in the issue, is more beneficial than the flattery of such who encourage in it; see Prov 27:5;
for by the sadness of the countenance the heart is made better: when the sadness is not hypocritical, as in the Scribes and Pharisees, but serious and real, arising from proper reflections on things in the mind; whereby the heart is drawn off from vain, carnal, and sensual things; and is engaged in the contemplation of spiritual and heavenly ones, which is of great advantage to it: or by the severity of the countenance of a faithful friend, in correcting for faults, the heart is made better, which receives those corrections in love, and confesses its fault, and amends.
(h) "melior est ira risu", Pagninus, Mercerus; "melior est indigatio risu", Tigurine version, Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Sorrow--such as arises from serious thoughts of eternity.
laughter--reckless mirth (Eccles 2:2).
by the sadness . . . better-- (Ps 126:5-6; 2Cor 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Eccles 11:9); but the parallel clause supports English Version.
7:47:4: Լաւ է սրտմտութիւն քան զծաղր. զի չարութեամբ երեսաց զուարթասցի սիրտ[8539]։ [8539] Ոմանք. Բարի է սրտմտութիւն... քանզի ՚ի չարութեան երեսաց։
4 Տխրութիւնը լաւ է ծիծաղից, որովհետեւ դէմքի վշտալի տեսքից զուարթանում է սիրտը:
4 Իմաստուններուն սիրտը՝ սուգի տուն, Իսկ յիմարներուն սիրտը ուրախութեան տուն կ’ըլլայ։
Լաւ է սրտմտութիւն քան զծաղր, զի [68]չարութեամբ երեսաց զուարթասցի սիրտ:

7:4: Լաւ է սրտմտութիւն քան զծաղր. զի չարութեամբ երեսաց զուարթասցի սիրտ[8539]։
[8539] Ոմանք. Բարի է սրտմտութիւն... քանզի ՚ի չարութեան երեսաց։
4 Տխրութիւնը լաւ է ծիծաղից, որովհետեւ դէմքի վշտալի տեսքից զուարթանում է սիրտը:
4 Իմաստուններուն սիրտը՝ սուգի տուն, Իսկ յիմարներուն սիրտը ուրախութեան տուն կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Сетование лучше смеха; потому что при печали лица сердце делается лучше.
7:4 καρδία καρδια heart σοφῶν σοφος wise ἐν εν in οἴκῳ οικος home; household πένθους πενθος sadness καὶ και and; even καρδία καρδια heart ἀφρόνων αφρων senseless ἐν εν in οἴκῳ οικος home; household εὐφροσύνης ευφροσυνη celebration
7:4 לֵ֤ב lˈēv לֵב heart חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites וְ wᵊ וְ and לֵ֥ב lˌēv לֵב heart כְּסִילִ֖ים kᵊsîlˌîm כְּסִיל insolent בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
7:4. melior est ira risu quia per tristitiam vultus corrigitur animus delinquentisAnger is better than laughter: because by the sadness of the countenance the mind of the offender is corrected.
4. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
7:4. The heart of the wise [is] in the house of mourning; but the heart of fools [is] in the house of mirth.
7:4. The heart of the wise is a place of mourning, and the heart of the foolish is a place of rejoicing.
Sorrow [is] better than laughter: for by the sadness of the countenance the heart is made better:

7:3 Сетование лучше смеха; потому что при печали лица сердце делается лучше.
7:4
καρδία καρδια heart
σοφῶν σοφος wise
ἐν εν in
οἴκῳ οικος home; household
πένθους πενθος sadness
καὶ και and; even
καρδία καρδια heart
ἀφρόνων αφρων senseless
ἐν εν in
οἴκῳ οικος home; household
εὐφροσύνης ευφροσυνη celebration
7:4
לֵ֤ב lˈēv לֵב heart
חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites
וְ wᵊ וְ and
לֵ֥ב lˌēv לֵב heart
כְּסִילִ֖ים kᵊsîlˌîm כְּסִיל insolent
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
7:4. melior est ira risu quia per tristitiam vultus corrigitur animus delinquentis
Anger is better than laughter: because by the sadness of the countenance the mind of the offender is corrected.
7:4. The heart of the wise [is] in the house of mourning; but the heart of fools [is] in the house of mirth.
7:4. The heart of the wise is a place of mourning, and the heart of the foolish is a place of rejoicing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:4: The heart of the wise is in the house of mourning - A wise man loves those occasions from which he can derive spiritual advantage; and therefore prefers visiting the sick, and sympathizing with those who have suffered privations by death. But the fool - the gay, thoughtless, and giddy - prefers places and times of diversion and amusement. Here he is prevented from seriously considering either himself or his latter end. The grand fault and misfortune of youth.
Albert Barnes: Notes on the Bible - 1834
7:4: House of mourning ... house of mirth - These phrases acquire a forcible significance from the Eastern custom of prolonging both festive and mournful celebrations through several days. See Gen 50:10; Jdg 14:17. This verse indicates that a life of enjoyment, does not mean the abandonment of ourselves to pleasures, but the thankful and sober use of the beautiful things which God gives us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: heart: Neh 2:2-5; Isa 53:3, Isa 53:4; Mat 8:14-16; Mar 5:38-43; Luk 7:12, Luk 7:13; Joh 11:31-35
the heart: Sa1 25:36, Sa1 30:16; Sa2 13:28; Kg1 20:16; Isa 21:4; Jer 51:39, Jer 51:57; Dan 5:1-4, Dan 5:30; Hos 7:5; Nah 1:10; Mar 6:21-29
John Gill
7:4 The heart of the wise is in the house of mourning,.... When his body is not; when it does not suit him to go thither in person, his mind is there, and his thoughts are employed on the useful subjects of the frailty and mortality of human nature, of death, a future judgment, and a world to come; which shows him to be a wise man, and concerned for the best things, even for his eternal happiness in another state;
but the heart of fools is in the house of mirth; where jovial company is, merry songs are sung, and the cup or glass passes briskly round, and all is gay and brilliant: here the fool desires to be oftener than he is, and when he cannot; which shows the folly of his mind, what a vain taste he has, and how thoughtless he is of a future state, and of his eternal welfare.
John Wesley
7:4 The wise - Are constantly meditating upon serious things.
7:57:5: Սիրտ իմաստնոյ ՚ի տան սգոյ, եւ սիրտ անմտի ՚ի տան ուրախութեան[8540]։ [8540] Ոմանք. Սիրտ իմաստնոց... եւ սիրտ անզգամաց ՚ի տան։
5 Իմաստունի սիրտը սգոյ տանն է, իսկ յիմարի սիրտը՝ ուրախութեան տանը:
5 Իմաստունին յանդիմանութիւնը լսելը Յիմարներուն երգը լսելէն աղէկ է։
Սիրտ իմաստնոյ ի տան սգոյ, եւ սիրտ անմտի ի տան ուրախութեան:

7:5: Սիրտ իմաստնոյ ՚ի տան սգոյ, եւ սիրտ անմտի ՚ի տան ուրախութեան[8540]։
[8540] Ոմանք. Սիրտ իմաստնոց... եւ սիրտ անզգամաց ՚ի տան։
5 Իմաստունի սիրտը սգոյ տանն է, իսկ յիմարի սիրտը՝ ուրախութեան տանը:
5 Իմաստունին յանդիմանութիւնը լսելը Յիմարներուն երգը լսելէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Сердце мудрых в доме плача, а сердце глупых в доме веселья.
7:5 ἀγαθὸν αγαθος good τὸ ο the ἀκοῦσαι ακουω hear ἐπιτίμησιν επιτιμησις wise ὑπὲρ υπερ over; for ἄνδρα ανηρ man; husband ἀκούοντα ακουω hear ᾆσμα ασμα.1 senseless
7:5 טֹ֕וב ṭˈôv טֹוב good לִ li לְ to שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear גַּעֲרַ֣ת gaʕᵃrˈaṯ גְּעָרָה rebuke חָכָ֑ם ḥāḵˈām חָכָם wise מֵ mē מִן from אִ֕ישׁ ʔˈîš אִישׁ man שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear שִׁ֥יר šˌîr שִׁיר song כְּסִילִֽים׃ kᵊsîlˈîm כְּסִיל insolent
7:5. cor sapientium ubi tristitia est et cor stultorum ubi laetitiaThe heart of the wise is where there is mourning, and the heart of fools where there is mirth.
5. It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
7:5. [It is] better to hear the rebuke of the wise, than for a man to hear the song of fools.
7:5. It is better to be corrected by a wise man, than to be deceived by the false praise of the foolish.
The heart of the wise [is] in the house of mourning; but the heart of fools [is] in the house of mirth:

7:4 Сердце мудрых в доме плача, а сердце глупых в доме веселья.
7:5
ἀγαθὸν αγαθος good
τὸ ο the
ἀκοῦσαι ακουω hear
ἐπιτίμησιν επιτιμησις wise
ὑπὲρ υπερ over; for
ἄνδρα ανηρ man; husband
ἀκούοντα ακουω hear
ᾆσμα ασμα.1 senseless
7:5
טֹ֕וב ṭˈôv טֹוב good
לִ li לְ to
שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear
גַּעֲרַ֣ת gaʕᵃrˈaṯ גְּעָרָה rebuke
חָכָ֑ם ḥāḵˈām חָכָם wise
מֵ מִן from
אִ֕ישׁ ʔˈîš אִישׁ man
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
שִׁ֥יר šˌîr שִׁיר song
כְּסִילִֽים׃ kᵊsîlˈîm כְּסִיל insolent
7:5. cor sapientium ubi tristitia est et cor stultorum ubi laetitia
The heart of the wise is where there is mourning, and the heart of fools where there is mirth.
7:5. [It is] better to hear the rebuke of the wise, than for a man to hear the song of fools.
7:5. It is better to be corrected by a wise man, than to be deceived by the false praise of the foolish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: better: Psa 141:5; Pro 9:8, Pro 13:13, Pro 15:31, Pro 15:32, Pro 17:10, Pro 27:6; Rev 3:19
the song: Psa 69:12
Carl Friedrich Keil and Franz Delitzsch
7:5
A fourth proverb of that which is better (מן טוב) presents, like the third, the fools and the wise over against each other: "Better to hear the reproof of a wise man, than that one should hear the song of fools. For like the crackling of Nesseln (nettles) under the Kessel (kettle), so the laughter of the fool: also this is vain." As at Prov 13:1; Prov 17:10, גּערה is the earnest and severe words of the wise, which impressively reprove, emphatically warn, and salutarily alarm. שׁיר in itself means only song, to the exclusion, however, of the plaintive song; the song of fools is, if not immoral, yet morally and spiritually hollow, senseless, and unbridled madness. Instead of משּׁמע, the words מא שׁ are used, for the twofold act of hearing is divided between different subjects. A fire of thorn-twigs flickers up quickly and crackles merrily, but also exhausts itself quickly (Ps 118:12), without sufficiently boiling the flesh in the pot; whilst a log of wood, without making any noise, accomplishes this quietly and surely.
We agree with Knobel and Vaihinger in copying the paronomasia [Nessel-Kessel]. When, on the other hand, Zckler remarks that a fire of nettles could scarcely crackle, we advise our friend to try it for once in the end of summer with a bundle of stalks of tall dry nettles. They yield a clear blaze, a quickly expiring fire, to which here, as he well remarks, the empty laughter of foolish men is compared, who are devoid of all earnestness, and of all deep moral principles of life. This laughter is vain, like that crackling.
There is a hiatus between Eccles 7:6 and Eccles 7:7. For how Eccles 7:7 can be related to Eccles 7:6 as furnishing evidence, no interpreter has as yet been able to say. Hitzig regards Eccles 7:6 as assigning a reason for Eccles 7:5, but 6b as a reply (as Eccles 7:7 containing its motive shows) to the assertion of Eccles 7:5, - a piece of ingenious thinking which no one imitates. Elster translates: "Yet injustice befools a wise man," being prudently silent about this "yet." Zckler finds, as Knobel and Ewald do, the mediating thought in this, that the vanity of fools infects and also easily befools the wise. But the subject spoken of is not the folly of fools in general, but of their singing and laughter, to which Eccles 7:7 has not the most remote reference. Otherwise Hengst.: "In Eccles 7:7, the reason is given why the happiness of fools is so brief; first, the mens sana is lost, and then destruction follows." But in that case the words ought to have been כסיל יהולל; the remark, that חכם here denotes one who ought to be and might be such, is a pure volte. Ginsburg thinks that the two verses are co-ordinated by כי; that Eccles 7:6 gives the reason for Eccles 7:5, and Eccles 7:7 that for Eccles 7:5, since here, by way of example, one accessible to bribery is introduced, who would act prudently in letting himself therefore be directed by a wise man. But if he had wished to be thus understood, the author would have used another word instead of חכם, 7a, and not designated both him who reproves and him who merits reproof by the one word - the former directly, the latter at least indirectly. We do not further continue the account of the many vain attempts that have been made to bring Eccles 7:7 into connection with Eccles 7:6 and Eccles 7:5. Our opinion is, that Eccles 7:7 is the second half of a tetrastich, the first half of which is lost, which began, as is to be supposed, with tov. The first half was almost the same as Ps 37:16, or better still, as Prov 16:8, and the whole proverb stood thus:
טוב מעט בּחדקה
מרב תּבוּאות בּלא משׁפּט׃
[and then follows Eccles 7:7 as it lies before us in the text, formed into a distich, the first line of which terminates with חכם]. We go still further, and suppose that after the first half of the tetrastich was lost, that expression, "also this is vain," added to Eccles 7:6 by the punctuation, was inserted for the purpose of forming a connection for כי עשק: Also this is vain, that, etc. (כי, like asher, Eccles 8:14).
John Gill
7:5 It is better to hear the rebuke of the wise,.... To listen to it diligently, receive it cordially, and act according to it; though it may be disagreeable to the flesh, and give present pain, yet the effect and issue will be good, and show that man to be wise that hears it, as well as he that gives it; see Ps 141:1;
than for a man to hear the song of fools; the vain and impure songs that foolish men sing in the house of mirth; or the flatteries of foolish men, which tickle and please the mind, as music and songs do: or, "than a man that hears the song of fools" (i), and is pleased with it.
(i) "quam vir audiens canticum stultorum", Montanus, Mercerus; "prae viro audiente canticum stultorum", Rambachius.
Robert Jamieson, A. R. Fausset and David Brown
7:5 (Ps 141:4-5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.
7:67:6: Լա՛ւ է լսել զպատուհաս իմաստնոյ, քան լսել մարդոյ զերգս անմտաց[8541]։ [8541] Ոմանք. Լսել զսպառնալիս իմաս՛՛։
6 Աւելի լաւ է մարդ լսի իմաստունի յանդիմանութիւնը, քան թէ յիմարի երգը:
6 Վասն զի ինչպէս է փուշերուն ձայնը կաթսային տակ, Յիմարներուն ծիծաղն ալ այնպէս է։Ասիկա ալ ունայնութիւն է։
Լաւ է լսել զպատուհաս իմաստնոյ, քան լսել մարդոյ զերգս անմտաց:

7:6: Լա՛ւ է լսել զպատուհաս իմաստնոյ, քան լսել մարդոյ զերգս անմտաց[8541]։
[8541] Ոմանք. Լսել զսպառնալիս իմաս՛՛։
6 Աւելի լաւ է մարդ լսի իմաստունի յանդիմանութիւնը, քան թէ յիմարի երգը:
6 Վասն զի ինչպէս է փուշերուն ձայնը կաթսային տակ, Յիմարներուն ծիծաղն ալ այնպէս է։Ասիկա ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 Лучше слушать обличения от мудрого, нежели слушать песни глупых;
7:6 ὅτι οτι since; that ὡς ως.1 as; how φωνὴ φωνη voice; sound τῶν ο the ἀκανθῶν ακανθα brier ὑπὸ υπο under; by τὸν ο the λέβητα λεβης so; this way γέλως γελως laughter τῶν ο the ἀφρόνων αφρων senseless καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
7:6 כִּ֣י kˈî כִּי that כְ ḵᵊ כְּ as קֹ֤ול qˈôl קֹול sound הַ ha הַ the סִּירִים֙ ssîrîm סִירָה hook תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the סִּ֔יר ssˈîr סִיר pot כֵּ֖ן kˌēn כֵּן thus שְׂחֹ֣ק śᵊḥˈōq שְׂחֹוק laughter הַ ha הַ the כְּסִ֑יל kkᵊsˈîl כְּסִיל insolent וְ wᵊ וְ and גַם־ ḡam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
7:6. melius est a sapiente corripi quam stultorum adulatione decipiIt is better to be rebuked by a wise man, than to be deceived by the flattery of fools.
6. For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
7:6. For as the crackling of thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.
7:6. For, like the crackling of thorns burning under a pot, so is the laughter of the foolish. But this, too, is emptiness.
It is better to hear the rebuke of the wise, than for a man to hear the song of fools:

7:5 Лучше слушать обличения от мудрого, нежели слушать песни глупых;
7:6
ὅτι οτι since; that
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
τῶν ο the
ἀκανθῶν ακανθα brier
ὑπὸ υπο under; by
τὸν ο the
λέβητα λεβης so; this way
γέλως γελως laughter
τῶν ο the
ἀφρόνων αφρων senseless
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
7:6
כִּ֣י kˈî כִּי that
כְ ḵᵊ כְּ as
קֹ֤ול qˈôl קֹול sound
הַ ha הַ the
סִּירִים֙ ssîrîm סִירָה hook
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
סִּ֔יר ssˈîr סִיר pot
כֵּ֖ן kˌēn כֵּן thus
שְׂחֹ֣ק śᵊḥˈōq שְׂחֹוק laughter
הַ ha הַ the
כְּסִ֑יל kkᵊsˈîl כְּסִיל insolent
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
7:6. melius est a sapiente corripi quam stultorum adulatione decipi
It is better to be rebuked by a wise man, than to be deceived by the flattery of fools.
7:6. For as the crackling of thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.
7:6. For, like the crackling of thorns burning under a pot, so is the laughter of the foolish. But this, too, is emptiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:6: For as the crackling of thorns - They make a great noise, a great blaze; and are extinguished in a few moments. Such indeed, comparatively, are the joys of life; they are noisy, flashy, and transitory.
Albert Barnes: Notes on the Bible - 1834
7:6: As the crackling of thorns - Noisy while it lasts, and quickly extinguished. See Psa 58:9 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: as: Ecc 2:2; Psa 58:9, Psa 118:12; Isa 65:13-15; Amo 8:10; Luk 6:25, Luk 16:25; Pe2 2:13-17; Jde 1:12, Jde 1:13
crackling: Heb. sound
the laughter: Pro 29:9
Geneva 1599
7:6 For as the crackling of (d) thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.
(d) Which crackle for a while and profit nothing.
John Gill
7:6 For as the crackling of thorns under a pot, so is the laughter of the fool,.... As thorns are weak, useless, and unprofitable; yea, hurtful and pernicious, and only fit for burning; so are foolish and wicked men, 2Kings 23:6; and as the noise and sound of the one under a pot is very short, they make a blaze for a while, and is soon over; so though the laughter of a fool is loud and noisy, it makes no melody, no more than the noise of thorns; and is but for a moment, and will be soon changed for weeping and howling, which will last for ever; see Job 20:5;
this also is vanity; the carnal mirth of wicked men.
John Wesley
7:6 Thorns - Which for a time make a great noise and blaze, but presently go out.
Robert Jamieson, A. R. Fausset and David Brown
7:6 crackling--answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joel 2:5). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (2Kings 23:6; Nahum 1:10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (Ps 118:12).
7:77:7: Զի որպէս ձայն փշոց ՚ի ներքոյ կատսայի՝ ա՛յնպէս ծաղր անմտաց. սակայն եւ այն ընդունայնութիւն է[8542]։ [8542] Ոմանք. Այնպէս է ծաղր... եւ այն սնոտի է։
7 Արդարեւ, յիմարի ծիծաղը նման է կաթսայի տակ կրակի մէջ ճարճատող փշերի ձայնին: Բայց սա եւս ունայնութիւն է:
7 Իրաւ որ բռնութիւնը իմաստունը յիմար կ’ընէ Ու կաշառքը մարդուն սիրտը կ’ապականէ։
Զի որպէս զձայն փշոց ի ներքոյ կաթսայի` այնպէս ծաղր անմտաց. սակայն եւ այն ընդունայնութիւն է:

7:7: Զի որպէս ձայն փշոց ՚ի ներքոյ կատսայի՝ ա՛յնպէս ծաղր անմտաց. սակայն եւ այն ընդունայնութիւն է[8542]։
[8542] Ոմանք. Այնպէս է ծաղր... եւ այն սնոտի է։
7 Արդարեւ, յիմարի ծիծաղը նման է կաթսայի տակ կրակի մէջ ճարճատող փշերի ձայնին: Բայց սա եւս ունայնութիւն է:
7 Իրաւ որ բռնութիւնը իմաստունը յիմար կ’ընէ Ու կաշառքը մարդուն սիրտը կ’ապականէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 потому что смех глупых то же, что треск тернового хвороста под котлом. И это суета!
7:7 ὅτι οτι since; that ἡ ο the συκοφαντία συκοφαντια carry around σοφὸν σοφος wise καὶ και and; even ἀπόλλυσι απολλυμι destroy; lose τὴν ο the καρδίαν καρδια heart εὐτονίας ευτονια he; him
7:7 כִּ֥י kˌî כִּי that הָ hā הַ the עֹ֖שֶׁק ʕˌōšeq עֹשֶׁק oppression יְהֹולֵ֣ל yᵊhôlˈēl הלל be infatuated חָכָ֑ם ḥāḵˈām חָכָם wise וִֽ wˈi וְ and יאַבֵּ֥ד yʔabbˌēḏ אבד perish אֶת־ ʔeṯ- אֵת [object marker] לֵ֖ב lˌēv לֵב heart מַתָּנָֽה׃ mattānˈā מַתָּנָה present
7:7. quia sicut sonitus spinarum ardentium sub olla sic risus stulti sed et hoc vanitasFor as the crackling of thorns burning under a pot, so is the laughter of a fool: now this also is vanity.
7. Surely extortion maketh a wise man foolish; and a gift destroyeth the understanding.
7:7. Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
7:7. A false accusation troubles the wise man and saps the strength of his heart.
For as the crackling of thorns under a pot, so [is] the laughter of the fool: this also [is] vanity:

7:6 потому что смех глупых то же, что треск тернового хвороста под котлом. И это суета!
7:7
ὅτι οτι since; that
ο the
συκοφαντία συκοφαντια carry around
σοφὸν σοφος wise
καὶ και and; even
ἀπόλλυσι απολλυμι destroy; lose
τὴν ο the
καρδίαν καρδια heart
εὐτονίας ευτονια he; him
7:7
כִּ֥י kˌî כִּי that
הָ הַ the
עֹ֖שֶׁק ʕˌōšeq עֹשֶׁק oppression
יְהֹולֵ֣ל yᵊhôlˈēl הלל be infatuated
חָכָ֑ם ḥāḵˈām חָכָם wise
וִֽ wˈi וְ and
יאַבֵּ֥ד yʔabbˌēḏ אבד perish
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֖ב lˌēv לֵב heart
מַתָּנָֽה׃ mattānˈā מַתָּנָה present
7:7. quia sicut sonitus spinarum ardentium sub olla sic risus stulti sed et hoc vanitas
For as the crackling of thorns burning under a pot, so is the laughter of a fool: now this also is vanity.
7:7. Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
7:7. A false accusation troubles the wise man and saps the strength of his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
7: И подарки портят сердце. Разумеются, преимущественно, подарки должностным лицам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Surely oppression maketh a wise man mad; and a gift destroyeth the heart. 8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. 10 Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.
Solomon had often complained before of the oppressions which he saw under the sun, which gave occasion for many melancholy speculations and were a great discouragement to virtue and piety. Now here,
I. He grants the temptation to be strong (v. 7): Surely it is often too true that oppression makes a wise man mad. If a wise man be much and long oppressed, he is very apt to speak and act unlike himself, to lay the reins on the neck of his passions, and break out into indecent complaints against God and man, or to make use of unlawful dishonourable means of relieving himself. The righteous, when the rod of the wicked rests long on their lot, are in danger of putting forth their hands to iniquity, Ps. cxxv. 3. When even wise men have unreasonable hardships put upon them they have much ado to keep their temper and to keep their place. It destroys the heart of a gift (so the latter clause may be read); even the generous heart that is ready to give gifts, and a gracious heart that is endowed with many excellent gifts, is destroyed by being oppressed. We should therefore make great allowances to those that are abused and ill-dealt with, and not be severe in our censures of them, though they do not act so discreetly as they should; we know not what we should do if it were our own case.
II. He argues against it. Let us not fret at the power and success of oppressors, nor be envious at them, for, 1. The character of oppressors is very bad, so some understand v. 7. If he that had the reputation of a wise man becomes an oppressor, he becomes a madman; his reason has departed from him; he is no better than a roaring lion and a ranging bear, and the gifts, the bribes, he takes, the gains he seems to reap by his oppressions, do but destroy his heart and quite extinguish the poor remains of sense and virtue in him, and therefore he is rather to be pitied than envied; let him alone, and he will act so foolishly, and drive so furiously, that in a little time he will ruin himself. 2. The issue, at length, will be good: Better is the end of a thing than the beginning thereof. By faith see what the end will be, and with patience expect it. When proud men begin to oppress their poor honest neighbours they think their power will bear them out in it; they doubt not but to carry the day, and gain the point. But it will prove better in the end than it seemed at the beginning; their power will be broken, their wealth gotten by oppression will be wasted and gone, they will be humbled and brought down, and reckoned with for their injustice, and oppressed innocency will be both relieved and recompensed. Better was the end of Moses's treaty with Pharaoh, that proud oppressor, when Israel was brought forth with triumph, than the beginning of it, when the tale of bricks was doubled, and every thing looked discouraging.
III. He arms us against it with some necessary directions. If we would not be driven mad by oppression, but preserve the possession of our own souls,
1. We must be clothed with humility; for the proud in spirit are those that cannot bear to be trampled upon, but grow outrageous, and fret themselves, when they are hardly bestead. That will break a proud man's heart, which will not break a humble man's sleep. Mortify pride, therefore, and a lowly spirit will easily be reconciled to a low condition.
2. We must put on patience, bearing patience, to submit to the will of God in the affliction, and waiting patience, to expect the issue in God's due time. The patient in spirit are here opposed to the proud in spirit, for where there is humility there will be patience. Those will be thankful for any thing who own they deserve nothing at God's hand, and the patient are said to be better than the proud; they are more easy to themselves, more acceptable to others, and more likely to see a good issue of their troubles.
3. We must govern our passion with wisdom and grace (v. 9): Be not hasty in thy spirit to be angry; those that are hasty in their expectations, and cannot brook delays, are apt to be angry if they be not immediately gratified. "Be not angry at proud oppressors, or any that are the instruments of your trouble." (1.) "Be not soon angry, not quick in apprehending an affront and resenting it, nor forward to express your resentments of it." (2.) "Be not long angry;" for though anger may come into the bosom of a wise man, and pass through it as a wayfaring man, it rests only in the bosom of fools; there it resides, there it remains, there it has the innermost and uppermost place, there it is hugged as that which is dear, and laid in the bosom, and not easily parted with. He therefore that would approve himself so wise as not to give place to the devil, must not let the sun go down upon his wrath, Eph. iv. 26, 27.
4. We must make the best of that which is (v. 10): "Take it not for granted that the former days were better than these, nor enquire what is the cause that they were so, for therein thou dost not enquire wisely, since thou enquirest into the reason of the thing before thou art sure that the thing itself is true; and, besides, thou art so much a stranger to the times past, and such an incompetent judge even of the present times, that thou canst not expect a satisfactory answer to the enquiry, and therefore thou dost not enquire wisely; nay, the supposition is a foolish reflection upon the providence of God in the government of the world." Note, (1.) It is folly to complain of the badness of our own times when we have more reason to complain of the badness of our own hearts (if men's hearts were better, the times would mend) and when we have more reason to be thankful that they are not worse, but that even in the worst of times we enjoy many mercies, which help to make them not only tolerable, but comfortable. (2.) It is folly to cry up the goodness of former times, so as to derogate from the mercy of God to us in our own times; as if former ages had not the same things to complain of that we have, or if perhaps, in some respects, they had not, yet as if God had been unjust and unkind to us in casting our lot in an iron age, compared with the golden ages that went before us; this arises from nothing but fretfulness and discontent, and an aptness to pick quarrels with God himself. We are not to think there is any universal decay in nature, or degeneracy in morals. God has been always good, and men always bad; and if, in some respects, the times are now worse than they have been, perhaps in other respects they are better.
Adam Clarke: Commentary on the Bible - 1831
7:7: Oppression maketh a wise man mad - This has been translated with good show of reason, "Surely oppression shall give lustre to a wise man: but a gift corrupteth the heart."
The chief difference here is in the word יהולל yeholel, which, from the root הלל halal, signiffes to glister, irradiate, as well as to move briskly, to be mad, furious, in a rage; and certainly the former meaning suits this place best. We cannot think that the wise man - he that is truly religious, (for this is its meaning in the language of Solomon), can be made mad by any kind of oppression; but as he trusts in God, so in patience he possesses his soul.
Albert Barnes: Notes on the Bible - 1834
7:7: Rather, oppression (or extortions) maketh a wise man foolish; and a bribe etc. If a wise man, being in a high position, exercises oppression (see Psa 62:10), or practices extortion, he becomes a fool in so doing. This verse is a warning against impatience in the exercise of power or the acquisition of riches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: oppression: Deu 28:33, Deu 28:34, Deu 28:65
a gift: Exo 23:8; Deu 16:19; Sa1 8:3, Sa1 12:3; Pro 17:23; Isa 1:23, Isa 33:15
Carl Friedrich Keil and Franz Delitzsch
7:7
Without further trying to explain the mystery of the כי, we translate this verse: "... For oppression maketh wise men mad, and corruption destroyeth the understanding." From the lost first half of the verse, it appears that the subject here treated of is the duties of a judge, including those of a ruler into whose hands his subjects, with their property and life, are given. The second half is like an echo of Ex 23:8; Deut 16:19. That which שׁחד there means is here, as at Prov 15:27, denoted by מתּנה; and עשׁק is accordingly oppression as it is exercised by one who constrains others who need legal aid and help generally to purchase it by means of presents. Such oppression for the sake of gain, even if it does not proceed to the perversion of justice, but only aims at courting and paying for favour, makes a wise man mad (הולל, as at Job 12:17; Is 44:25), i.e., it hurries him forth, since the greed of gold increases more and more, to the most blinding immorality and regardlessness; and such presents for the purpose of swaying the judgment, and of bribery, destroys the heart, i.e., the understanding (cf. Hos 4:11, Bereschith rabba, chap. lvi.), for they obscure the judgment, blunt the conscience, and make a man the slave of his passion. The conjecture העשׁר (riches) instead of the word העשׁק (Burger, as earlier Ewald) is accordingly unnecessary; it has the parallelism against it, and thus generally used gives an untrue thought. The word הולל does not mean "gives lustre" (Desvoeux), or "makes shine forth = makes manifest" (Tyler); thus also nothing is gained for a better connection of Eccles 7:7 and Eccles 7:6. The Venet. excellently: ἐκστήσει. Aben Ezra supposes that מתנה is here = דּבר מת; Mendelssohn repeats it, although otherwise the consciousness of the syntactical rule, Gesen. 147a, does not fail him.
Geneva 1599
7:7 Surely oppression maketh a wise man (e) mad; and a gift destroyeth the heart.
(e) A man that is esteemed wise, when he falls to oppression, becomes like a beast.
John Gill
7:7 Surely oppression maketh a wise man mad,.... Which is to be understood either passively, when he is oppressed by others, or sees others oppressed; it raises indignation in him, disturbs his mind, and he is ready to pass a wrong judgment on the dispensations of Providence, and to say rash and unadvised things concerning them, Ps 73:2; or actively, of oppression with which he oppresses others; when he gives into such measures, his wisdom departs from him, his mind is besotted, he acts the part of a madman, and pierces himself through with many sorrows. Some understand this of wealth got in an ill way; or of gifts given to bribe men to do injury to others; and which the following clause is thought to explain;
and a gift destroyeth the heart; blinds the eyes of judges other ways wise; perverts their judgment, and causes them to pass a wrong sentence, as well as perverts justice: or, "and destroys the heart of gifts" (k); a heart that is possessed of the gifts of wisdom and knowledge; or a munificent heart, a heart disposed to give bountifully and liberally, that oppression destroys and renders useless.
(k) "et frangit cor dotibus praeclaris ornatum", Tigurine version; so some Jewish writers in Mercerus.
John Wesley
7:7 A gift - A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.
Robert Jamieson, A. R. Fausset and David Brown
7:7 oppression--recurring to the idea (Eccles 3:16; Eccles 5:8). Its connection with Eccles 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Eccles 7:5,6). WEISS, for "oppression," translates, "distraction," produced by merriment. But Eccles 5:8 favors English Version.
a gift--that is, the sight of bribery in "places of judgment" (Eccles 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; Job 21:6-7; Job 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as WEISS.
7:87:8: Զրպարտութիւն ծփեցուցանէ զիմաստունս. եւ կորուսանէ զսիրտ ազնուութեան նորա[8543]։ [8543] Ոմանք. Վասն զի զրպարտութիւն սահեցուցանէ զիմաս՛՛... զսիրտ պնդութեան նորա։
8 Զրպարտութիւնը խռովում է իմաստունին եւ կործանում նրա ազնիւ սիրտը:
8 Բանի մը վախճանը սկիզբէն աղէկ է Ու երկայնամիտ ոգին հպարտ ոգիէն աղէկ է։
[69]Զրպարտութիւն ծփեցուցանէ զիմաստունս եւ կորուսանէ զսիրտ ազնուութեան նորա:

7:8: Զրպարտութիւն ծփեցուցանէ զիմաստունս. եւ կորուսանէ զսիրտ ազնուութեան նորա[8543]։
[8543] Ոմանք. Վասն զի զրպարտութիւն սահեցուցանէ զիմաս՛՛... զսիրտ պնդութեան նորա։
8 Զրպարտութիւնը խռովում է իմաստունին եւ կործանում նրա ազնիւ սիրտը:
8 Բանի մը վախճանը սկիզբէն աղէկ է Ու երկայնամիտ ոգին հպարտ ոգիէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Притесняя других, мудрый делается глупым, и подарки портят сердце.
7:8 ἀγαθὴ αγαθος good ἐσχάτη εσχατος last; farthest part λόγων λογος word; log ὑπὲρ υπερ over; for ἀρχὴν αρχη origin; beginning αὐτοῦ αυτος he; him ἀγαθὸν αγαθος good μακρόθυμος μακροθυμος over; for ὑψηλὸν υψηλος high; lofty πνεύματι πνευμα spirit; wind
7:8 טֹ֛וב ṭˈôv טֹוב good אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end דָּבָ֖ר dāvˌār דָּבָר word מֵֽ mˈē מִן from רֵאשִׁיתֹ֑ו rēšîṯˈô רֵאשִׁית beginning טֹ֥וב ṭˌôv טֹוב good אֶֽרֶךְ־ ʔˈereḵ- אָרֵךְ long ר֖וּחַ rˌûₐḥ רוּחַ wind מִ mi מִן from גְּבַהּ־ ggᵊvah- גָּבֵהַּ tall רֽוּחַ׃ rˈûₐḥ רוּחַ wind
7:8. calumnia conturbat sapientem et perdet robur cordis illiusOppression troubleth the wise, and shall destroy the strength of his heart.
8. Better is the end of a thing than the beginning thereof: the patient in spirit is better than the proud in spirit.
7:8. Better [is] the end of a thing than the beginning thereof: [and] the patient in spirit [is] better than the proud in spirit.
7:8. The end of a speech is better than the beginning. Patience is better than arrogance.
Surely oppression maketh a wise man mad; and a gift destroyeth the heart:

7:7 Притесняя других, мудрый делается глупым, и подарки портят сердце.
7:8
ἀγαθὴ αγαθος good
ἐσχάτη εσχατος last; farthest part
λόγων λογος word; log
ὑπὲρ υπερ over; for
ἀρχὴν αρχη origin; beginning
αὐτοῦ αυτος he; him
ἀγαθὸν αγαθος good
μακρόθυμος μακροθυμος over; for
ὑψηλὸν υψηλος high; lofty
πνεύματι πνευμα spirit; wind
7:8
טֹ֛וב ṭˈôv טֹוב good
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
דָּבָ֖ר dāvˌār דָּבָר word
מֵֽ mˈē מִן from
רֵאשִׁיתֹ֑ו rēšîṯˈô רֵאשִׁית beginning
טֹ֥וב ṭˌôv טֹוב good
אֶֽרֶךְ־ ʔˈereḵ- אָרֵךְ long
ר֖וּחַ rˌûₐḥ רוּחַ wind
מִ mi מִן from
גְּבַהּ־ ggᵊvah- גָּבֵהַּ tall
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
7:8. calumnia conturbat sapientem et perdet robur cordis illius
Oppression troubleth the wise, and shall destroy the strength of his heart.
7:8. Better [is] the end of a thing than the beginning thereof: [and] the patient in spirit [is] better than the proud in spirit.
7:8. The end of a speech is better than the beginning. Patience is better than arrogance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
8-10: Екклезиаст предостерегает от того угрюмого и нетерпеливого недовольства, которое во всем старается отыскать дурное.
Adam Clarke: Commentary on the Bible - 1831
7:8: Better is the end - We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are often apt to make very rash conjectures, and often suppose that such and such things are against us; and that every thing is going wrong. Dr. Byrom gives good advice on such a subject: -
"With patient mind thy course of duty run:
God nothing does, nor suffers to be done,
But thou wouldst do thyself, couldst thou but see
The and of all events, as well as He."
I may add, in the words of our paraphrast: -
"Wait the result, nor ask with frantic rage
Why God permits such things. His ways, though now
Involved in clouds and darkness, will appear
All right, when from thine eyes the mist is cleared.
Till then, to learn submission to his will
More wisdom shows, than vainly thus to attempt
Exploring what thou canst not comprehend,
And God for wisest ends thinks fit to hide."
C.
Albert Barnes: Notes on the Bible - 1834
7:8: Better - Inasmuch as something certain is attained, man contemplates the end throughout an entire course of action, and does not rest upon the beginning.
Patient ... proud - literally, "Long," long-suffering ..."high," in the sense of impatient.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: Better: Psa 126:5, Psa 126:6; Isa 10:24, Isa 10:25, Isa 10:28-34; Luk 16:25; Jam 5:11; Pe1 1:13
the patient: Pro 13:10, Pro 14:29, Pro 15:18, Pro 16:32, Pro 28:25; Luk 21:19; Rom 2:7, Rom 2:8; Heb 10:36; Jam 5:8; Pe1 2:20, Pe1 2:21, Pe1 5:5, Pe1 5:6
Carl Friedrich Keil and Franz Delitzsch
7:8
There now follows a fourth, or, taking into account the mutilated one, a fifth proverb of that which is better: "Better the end of a thing than its beginning; better one who forbears than one who is haughty. Hasten thyself not in thy spirit to become angry: for anger lieth down in the bosom of fools." The clause 8a is first thus to be objectively understood as it stands. It is not without limitation true; for of a matter in itself evil, the very contrary is true, Prov 5:4; Prov 23:32. But if a thing is not in itself evil, the end of its progress, the reaching to its goal, the completion of its destination, is always better than its beginning, which leaves it uncertain whether it will lead to a prosperous issue. An example of this is Solon's saying to Croesus, that only he is to be pronounced happy whose good fortune it is to end his life well in the possession of his wealth (Herod. i. 32).
The proverb Eccles 7:8 will stand in some kind of connection with 8a, since what it says is further continued in Eccles 7:9. In itself, the frequently long and tedious development between the beginning and the end of a thing requires expectant patience. But if it is in the interest of a man to see the matter brought to an issue, an ארך אףּ will, notwithstanding, wait with self-control in all quietness for the end; while it lies in the nature of the רוּח גּבהּ, the haughty, to fret at the delay, and to seek to reach the end by violent means; for the haughty man thinks that everything must at once be subservient to his wish, and he measures what others should do by his own measureless self-complacency. We may with Hitzig translate: "Better is patience (ארך = ארך) than haughtiness" (גּבהּ, inf., as שׁפל, Eccles 12:4; Prov 16:19). But there exists no reason for this; גּבהּ is not to be held, as at Prov 16:5, and elsewhere generally, as the connecting form of גּבהּ, and so ארך for that of ארך; it amounts to the same thing whether the two properties (characters) or the persons possessing them are compared.
Geneva 1599
7:8 Better [is] the (f) end of a thing than its beginning: [and] the patient in spirit [is] better than the proud in spirit.
(f) He notes their lightness who attempt a thing and suddenly leave it off again.
John Gill
7:8 Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wicked men, whose beginning is sweet, but the end bitter; yea, are the ways of death, Prov 5:4; and so the end of carnal professors and apostates, who begin in the Spirit, and end in the flesh, Gal 3:3; but the end of good things, and of good men, is better than the beginning; as the end of Job was, both with respect to things temporal and spiritual, Job 8:7; see Ps 37:37;
and the patient in spirit is better than the proud in spirit; patience is a fruit of the Spirit of God; and is of great use in the Christian's life, and especially in bearing afflictions, and tends to make men more humble, meek, and quiet; and such are highly esteemed of God; on them he looks, with them he dwells, and to them he gives more grace; when such who are proud, and elated with themselves, their riches or righteousness, are abominable to him; see Lk 16:15.
John Wesley
7:8 The end - The good or evil of things is better known by their end, than by their beginning. The patient - Who quietly waits for the issue of things. The proud - Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.
Robert Jamieson, A. R. Fausset and David Brown
7:8 connected with Eccles 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Rom 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Ps 73:2-3, Ps 73:12-14, Ps 73:17-26; Jas 5:11).
7:97:9: Բարի՛ է կատարած բանից՝ քան զսկիզբն իւրեանց. բարի է երկայնամիտ՝ քան զհպարտացեալն ոգւով[8544]։ [8544] Ոմանք. Բարի է վախճան բանից։
9 Գործի վախճանը լաւ է նրա սկզբից, համբերատար հոգին՝ գոռոզամիտ հոգուց:
9 Մի՛ արտորար հոգիովդ բարկանալու, Քանզի բարկութիւնը յիմարներուն ծոցին մէջ կը հանգչի։
Բարի է կատարած բանից` քան զսկիզբն իւրեանց. բարի է երկայնամիտ` քան զհպարտացեալն ոգւով:

7:9: Բարի՛ է կատարած բանից՝ քան զսկիզբն իւրեանց. բարի է երկայնամիտ՝ քան զհպարտացեալն ոգւով[8544]։
[8544] Ոմանք. Բարի է վախճան բանից։
9 Գործի վախճանը լաւ է նրա սկզբից, համբերատար հոգին՝ գոռոզամիտ հոգուց:
9 Մի՛ արտորար հոգիովդ բարկանալու, Քանզի բարկութիւնը յիմարներուն ծոցին մէջ կը հանգչի։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 Конец дела лучше начала его; терпеливый лучше высокомерного.
7:9 μὴ μη not σπεύσῃς σπευδω hurry ἐν εν in πνεύματί πνευμα spirit; wind σου σου of you; your τοῦ ο the θυμοῦσθαι θυμοω provoke; be / get angry ὅτι οτι since; that θυμὸς θυμος provocation; temper ἐν εν in κόλπῳ κολπος bosom; bay ἀφρόνων αφρων senseless ἀναπαύσεται αναπαυω have respite; give relief
7:9 אַל־ ʔal- אַל not תְּבַהֵ֥ל tᵊvahˌēl בהל disturb בְּ bᵊ בְּ in רֽוּחֲךָ֖ rˈûḥᵃḵˌā רוּחַ wind לִ li לְ to כְעֹ֑וס ḵᵊʕˈôs כעס be discontent כִּ֣י kˈî כִּי that כַ֔עַס ḵˈaʕas כַּעַס grief בְּ bᵊ בְּ in חֵ֥יק ḥˌêq חֵיק lap כְּסִילִ֖ים kᵊsîlˌîm כְּסִיל insolent יָנֽוּחַ׃ yānˈûₐḥ נוח settle
7:9. melior est finis orationis quam principium melior est patiens arroganteBetter is the end of a speech than the beginning. Better is the patient man than the presumptuous.
9. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
7:9. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
7:9. Do not be quickly moved to anger. For anger resides in the sinews of the foolish.
Better [is] the end of a thing than the beginning thereof: [and] the patient in spirit [is] better than the proud in spirit:

7:8 Конец дела лучше начала его; терпеливый лучше высокомерного.
7:9
μὴ μη not
σπεύσῃς σπευδω hurry
ἐν εν in
πνεύματί πνευμα spirit; wind
σου σου of you; your
τοῦ ο the
θυμοῦσθαι θυμοω provoke; be / get angry
ὅτι οτι since; that
θυμὸς θυμος provocation; temper
ἐν εν in
κόλπῳ κολπος bosom; bay
ἀφρόνων αφρων senseless
ἀναπαύσεται αναπαυω have respite; give relief
7:9
אַל־ ʔal- אַל not
תְּבַהֵ֥ל tᵊvahˌēl בהל disturb
בְּ bᵊ בְּ in
רֽוּחֲךָ֖ rˈûḥᵃḵˌā רוּחַ wind
לִ li לְ to
כְעֹ֑וס ḵᵊʕˈôs כעס be discontent
כִּ֣י kˈî כִּי that
כַ֔עַס ḵˈaʕas כַּעַס grief
בְּ bᵊ בְּ in
חֵ֥יק ḥˌêq חֵיק lap
כְּסִילִ֖ים kᵊsîlˌîm כְּסִיל insolent
יָנֽוּחַ׃ yānˈûₐḥ נוח settle
7:9. melior est finis orationis quam principium melior est patiens arrogante
Better is the end of a speech than the beginning. Better is the patient man than the presumptuous.
7:9. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
7:9. Do not be quickly moved to anger. For anger resides in the sinews of the foolish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: Anger resteth in the bosom of fools - A wise man, off his guard, may feel it for a moment: but in him it cannot rest: it is a fire which he immediately casts out of his breast. But the fool - the man who is under the dominion of his own tempers, harbors and fosters it, till it takes the form of malice, and then excites him to seek full revenge on those whom he deems enemies. Hence that class of dangerous and empty fools called duellists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: hasty: Sa1 25:21, Sa1 25:22; Sa2 19:43; Est 3:5, Est 3:6; Pro 14:17, Pro 16:32; Jon 4:9; Eph 4:26, Eph 4:27; Jam 1:19
anger: Gen 4:5, Gen 4:6, Gen 4:8, Gen 34:7, Gen 34:8, Gen 34:25, Gen 34:26, Gen 34:30, Gen 34:31; Sa2 13:22, Sa2 13:28, Sa2 13:32; Pro 26:23-26; Mar 6:19, Mar 6:24
Carl Friedrich Keil and Franz Delitzsch
7:9
In this verse the author warns against this pride which, when everything does not go according to its mind, falls into passionate excitement, and thoughtlessly judges, or with a violent rude hand anticipates the end. אל־תּב: do not overturn, hasten not, rush not, as at Eccles 5:1. Why the word בּרוּחך, and not בנפשך or בלבך, is used, vid., Psychol. pp. 197-199: passionate excitements overcome a man according to the biblical representation of his spirit, Prov 25:28, and in the proving of the spirit that which is in the heart comes forth in the mood and disposition, Prov 15:13. כּעוס is an infin., like ישׁון, Eccles 5:11. The warning has its reason in this, that anger or (כעס, taken more potentially than actually) fretfulness rests in the bosom of fools, i.e., is cherished and nourished, and thus is at home, and, as it were (thought of personally, as if it were a wicked demon), feels itself at home (ינוּח, as at Prov 14:33). The haughty impetuous person, and one speaking out rashly, thus acts like a fool. In fact, it is folly to let oneself be impelled by contradictions to anger, which disturbs the brightness of the soul, takes away the considerateness of judgment, and undermines the health, instead of maintaining oneself with equanimity, i.e., without stormy excitement, and losing the equilibrium of the soul under every opposition to our wish.
From this point the proverb loses the form "better than," but tov still remains the catchword of the following proverbs. The proverb here first following is so far cogn., as it is directed against a particular kind of ka'as (anger), viz., discontentment with the present.
John Gill
7:9 Be not hasty in thy spirit to be angry,.... With men, for every word that is said, or action done, that is not agreeable; encourage not, but repress, sudden angry emotions of the mind; be not quick of resentment, and at once express anger and displeasure; but be slow to wrath, for such a man is better than the mighty, Jas 1:19, Prov 16:32; or with God, for his corrections and chastisements; so the Targum,
"in the time that correction from heaven comes upon thee, do not hasten in thy soul to be hot (or angry) to say words of rebellion (or stubbornness) against heaven;''
that advice is good,
"do nothing in anger (l);''
for anger resteth in the bosom of fools; where it riseth quick, and continues long; here it soon betrays itself, and finds easy admittance, and a resting dwelling place; it easily gets in, but it is difficult to get it out of the heart of a fool; both which are proofs of his folly, Prov 12:16; see Eph 4:26; the bosom, or breast, is commonly represented as the seat of anger by other writers (m).
(l) Isocrates ad Nicoclem, p. 36. (m) "In pectoribus ira considit", Petronius; "iram sanguinei regio sub pectore cordis", Claudian. de 4. Consul. Honor. Panegyr. v. 241.
Robert Jamieson, A. R. Fausset and David Brown
7:9 angry--impatient at adversity befalling thee, as Job was (Eccles 5:2; Prov 12:16).
7:107:10: Մի՛ փութար յոգի քո բարկանալ, զի բարկութիւն ՚ի ծոց անզգամաց հանգիցէ[8545]։[8545] Ոմանք. Վասն զի բարկութիւն... անզգամաց դադարէ։
10 Մի՛ շտապիր հոգուդ մէջ բարկանալ, որովհետեւ բարկութիւնը հանգչում է յիմարների ծոցում:
10 Մի՛ ըսեր՝ «Ինչո՞ւ համար առաջուան օրերը այս օրերէն աղէկ էին»,Վասն զի այս բանին համար ըրած հարցումդ իմաստութեամբ չէ։
Մի՛ փութար յոգի քո բարկանալ, զի բարկութիւն ի ծոց անզգամաց հանգիցէ:

7:10: Մի՛ փութար յոգի քո բարկանալ, զի բարկութիւն ՚ի ծոց անզգամաց հանգիցէ[8545]։
[8545] Ոմանք. Վասն զի բարկութիւն... անզգամաց դադարէ։
10 Մի՛ շտապիր հոգուդ մէջ բարկանալ, որովհետեւ բարկութիւնը հանգչում է յիմարների ծոցում:
10 Մի՛ ըսեր՝ «Ինչո՞ւ համար առաջուան օրերը այս օրերէն աղէկ էին»,Վասն զի այս բանին համար ըրած հարցումդ իմաստութեամբ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 Не будь духом твоим поспешен на гнев, потому что гнев гнездится в сердце глупых.
7:10 μὴ μη not εἴπῃς επω say; speak τί τις.1 who?; what? ἐγένετο γινομαι happen; become ὅτι οτι since; that αἱ ο the ἡμέραι ημερα day αἱ ο the πρότεραι προτερος earlier ἦσαν ειμι be ἀγαθαὶ αγαθος good ὑπὲρ υπερ over; for ταύτας ουτος this; he ὅτι οτι since; that οὐκ ου not ἐν εν in σοφίᾳ σοφια wisdom ἐπηρώτησας επερωταω interrogate; inquire of περὶ περι about; around τούτου ουτος this; he
7:10 אַל־ ʔal- אַל not תֹּאמַר֙ tōmˌar אמר say מֶ֣ה mˈeh מָה what הָיָ֔ה hāyˈā היה be שֶׁ֤ šˈe שַׁ [relative] הַ ha הַ the יָּמִים֙ yyāmîm יֹום day הָ hā הַ the רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first הָי֥וּ hāyˌû היה be טֹובִ֖ים ṭôvˌîm טֹוב good מֵ mē מִן from אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not מֵ mē מִן from חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom שָׁאַ֥לְתָּ šāʔˌaltā שׁאל ask עַל־ ʕal- עַל upon זֶֽה׃ zˈeh זֶה this
7:10. ne velox sis ad irascendum quia ira in sinu stulti requiescitBe not quickly angry: for anger resteth in the bosom of a fool.
10. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.
7:10. Say not thou, What is [the cause] that the former days were better than these? for thou dost not inquire wisely concerning this.
7:10. You should not say: “What do you think is the reason that the former times were better than they are now?” For this type of question is foolish.
Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools:

7:9 Не будь духом твоим поспешен на гнев, потому что гнев гнездится в сердце глупых.
7:10
μὴ μη not
εἴπῃς επω say; speak
τί τις.1 who?; what?
ἐγένετο γινομαι happen; become
ὅτι οτι since; that
αἱ ο the
ἡμέραι ημερα day
αἱ ο the
πρότεραι προτερος earlier
ἦσαν ειμι be
ἀγαθαὶ αγαθος good
ὑπὲρ υπερ over; for
ταύτας ουτος this; he
ὅτι οτι since; that
οὐκ ου not
ἐν εν in
σοφίᾳ σοφια wisdom
ἐπηρώτησας επερωταω interrogate; inquire of
περὶ περι about; around
τούτου ουτος this; he
7:10
אַל־ ʔal- אַל not
תֹּאמַר֙ tōmˌar אמר say
מֶ֣ה mˈeh מָה what
הָיָ֔ה hāyˈā היה be
שֶׁ֤ šˈe שַׁ [relative]
הַ ha הַ the
יָּמִים֙ yyāmîm יֹום day
הָ הַ the
רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first
הָי֥וּ hāyˌû היה be
טֹובִ֖ים ṭôvˌîm טֹוב good
מֵ מִן from
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
מֵ מִן from
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
שָׁאַ֥לְתָּ šāʔˌaltā שׁאל ask
עַל־ ʕal- עַל upon
זֶֽה׃ zˈeh זֶה this
7:10. ne velox sis ad irascendum quia ira in sinu stulti requiescit
Be not quickly angry: for anger resteth in the bosom of a fool.
7:10. Say not thou, What is [the cause] that the former days were better than these? for thou dost not inquire wisely concerning this.
7:10. You should not say: “What do you think is the reason that the former times were better than they are now?” For this type of question is foolish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: The former days were better than these? - This is a common saying; and it is as foolish as it is common. There is no weight nor truth in it; but men use it to excuse their crimes, and the folly of their conduct. "In former times, say they, men might be more religious, use more self-denial, be more exemplary." This is all false. In former days men were wicked as they are now, and religion was unfashionable: God also is the same now as he was then; as just, as merciful, as ready to help: and there is no depravity in the age that will excuse your crimes, your follies, and your carelessness.
Among the oriental proverbs I find the following:
"Many say, This is a corrupt age. This mode of speaking is not just, it is not the age that is corrupt, but the men of the age."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: What: Jdg 6:13; Jer 44:17-19
wisely: Heb. out of wisdom, Gen 6:11, Gen 6:12; Psa 14:2, Psa 14:3; Isa 50:1; Rom 1:22-32, Rom 3:9-19
Carl Friedrich Keil and Franz Delitzsch
7:10
"Say not: How comes it that the former times were better than these now? for thou dost not, from wisdom, ask after this." Cf. these lines from Horace (Poet. 173, 4):
"Difficilis, querulus, laudator temporis acti
Se puero, censor castigatorque minorum."
Such an one finds the earlier days - not only the old days described in history (Deut 4:32), but also those he lived in before the present time (cf. e.g., 2Chron 9:29) - thus by contrast to much better than the present tones, that in astonishment he asks: "What is it = how comes it that?" etc. The author designates this question as one not proceeding from wisdom: מח, like the Mishnic חכמה מתּוך, and על שׁאל, as at Neh 1:2; 'al-zeh refers to that question, after the ground of the contrast, which is at the same time an exclamation of wonder. The כי, assigning a reason for the dissuasion, does not mean that the cause of the difference between the present and the good old times is easily seen; but it denotes that the supposition of this difference is foolish, because in truth every age has its bright and its dark sides; and this division of light and shadow between the past and the present betrays a want of understanding of the signs of the times and of the ways of God. This proverb does not furnish any point of support for the determination of the date of the authorship of the Book of Koheleth. But if it was composed in the last century of the Persian domination, this dissatisfaction with the present times is explained, over against which Koheleth leads us to consider that it is self-deception and one-sidedness to regard the present as all dark and the past as all bright and rosy.
Geneva 1599
7:10 Say not thou, What is [the cause] that the former days were better than these? for thou dost not enquire (g) wisely concerning this.
(g) Murmur not against God when he sends adversities for man's sins.
John Gill
7:10 Say not thou, what is the cause that the former days were better than these?.... This is a common opinion, that in all ages prevails among men, that former times were better than present ones; that trade flourished more, and men got more wealth and riches, and lived in greater ease and plenty; and complain that their lot is cast in such hard times, and are ready to lay the blame upon the providence of God, and murmur at it, which they should not do;
for thou dost not inquire wisely concerning this: this is owing to ignorance of former times; which, if rightly inquired into, or the true knowledge of them could be come at, it would appear that they were no better than the present; and that there were always bad men, and bad things done; frauds, oppressions, and violence, and everything that can be complained of now: or if things are worse than they were, this should be imputed to the badness of men; and the inquirer should look to himself, and his own ways, and see if there is not a cause there, and study to redeem the time, because the days are evil; and not arraign the providence of God, and murmur at that, and quarrel with it; as if the distributions of it were unequal, and justice not done in one age as in another
John Wesley
7:10 Better - More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times. For - This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.
Robert Jamieson, A. R. Fausset and David Brown
7:10 Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.
7:117:11: Մի՛ ասիցես զինչ գործեցաւ. զի աւուրքն առաջինք լաւ են քան զաւուրսս զայս. զի ո՛չ իմաստութեամբ հարցեր վասն այդորիկ[8546]։ [8546] Ոմանք. Մի՛ ասեր թէ զինչ եղեւ... բարի եղեն քան զայսոսիկ. վասն զի ոչ։
11 Մի՛ ասա, թէ ի՛նչ կատարուեց, թէ ինչո՛ւ առաջուայ օրերն այս օրերից լաւ էին, որովհետեւ իմաստութեամբ չէ, որ հարցնում ես այդ մասին:
11 Իմաստութիւնը ժառանգութեան պէս աղէկ է Ու արեւը տեսնողներուն օգտակար է։
Մի՛ ասիցես. Զի՞նչ եղեւ, զի աւուրքն առաջինք բարի եղեն քան զայսոսիկ. զի ոչ իմաստութեամբ հարցեր վասն այդորիկ:

7:11: Մի՛ ասիցես զինչ գործեցաւ. զի աւուրքն առաջինք լաւ են քան զաւուրսս զայս. զի ո՛չ իմաստութեամբ հարցեր վասն այդորիկ[8546]։
[8546] Ոմանք. Մի՛ ասեր թէ զինչ եղեւ... բարի եղեն քան զայսոսիկ. վասն զի ոչ։
11 Մի՛ ասա, թէ ի՛նչ կատարուեց, թէ ինչո՛ւ առաջուայ օրերն այս օրերից լաւ էին, որովհետեւ իմաստութեամբ չէ, որ հարցնում ես այդ մասին:
11 Իմաստութիւնը ժառանգութեան պէս աղէկ է Ու արեւը տեսնողներուն օգտակար է։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 Не говори: >, потому что не от мудрости ты спрашиваешь об этом.
7:11 ἀγαθὴ αγαθος good σοφία σοφια wisdom μετὰ μετα with; amid κληροδοσίας κληροδοσια and; even περισσεία περισσεια overflow τοῖς ο the θεωροῦσιν θεωρεω observe τὸν ο the ἥλιον ηλιος sun
7:11 טֹובָ֥ה ṭôvˌā טֹוב good חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom עִֽם־ ʕˈim- עִם with נַחֲלָ֑ה naḥᵃlˈā נַחֲלָה heritage וְ wᵊ וְ and יֹתֵ֖ר yōṯˌēr יֹותֵר rest לְ lᵊ לְ to רֹאֵ֥י rōʔˌê ראה see הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
7:11. ne dicas quid putas causae est quod priora tempora meliora fuere quam nunc sunt stulta est enim huiuscemodi interrogatioSay not: What thinkest thou is the cause that former times were better than they are now? for this manner of question is foolish.
11. Wisdom is as good as an inheritance: yea, more excellent is it for them that see the sun.
7:11. Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
7:11. Wisdom with riches is more useful and more advantageous, for those who see the sun.
Say not thou, What is [the cause] that the former days were better than these? for thou dost not enquire wisely concerning this:

7:10 Не говори: <<отчего это прежние дни были лучше нынешних?>>, потому что не от мудрости ты спрашиваешь об этом.
7:11
ἀγαθὴ αγαθος good
σοφία σοφια wisdom
μετὰ μετα with; amid
κληροδοσίας κληροδοσια and; even
περισσεία περισσεια overflow
τοῖς ο the
θεωροῦσιν θεωρεω observe
τὸν ο the
ἥλιον ηλιος sun
7:11
טֹובָ֥ה ṭôvˌā טֹוב good
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
עִֽם־ ʕˈim- עִם with
נַחֲלָ֑ה naḥᵃlˈā נַחֲלָה heritage
וְ wᵊ וְ and
יֹתֵ֖ר yōṯˌēr יֹותֵר rest
לְ lᵊ לְ to
רֹאֵ֥י rōʔˌê ראה see
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
7:11. ne dicas quid putas causae est quod priora tempora meliora fuere quam nunc sunt stulta est enim huiuscemodi interrogatio
Say not: What thinkest thou is the cause that former times were better than they are now? for this manner of question is foolish.
7:11. Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
7:11. Wisdom with riches is more useful and more advantageous, for those who see the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
11: Хороша мудрость с наследством, и особенно для видящих солнце. Частица מך имеет здесь, как в 2:16, значение «ровно как», «подобно». Следовательно, можно перевести: хороша мудрость как и наследство, и преимущественнее (наследства) для видящих солнце, т. е. для людей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun. 12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. 13 Consider the work of God: for who can make that straight, which he hath made crooked? 14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. 15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. 16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? 17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? 18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. 19 Wisdom strengtheneth the wise more than ten mighty men which are in the city. 20 For there is not a just man upon earth, that doeth good, and sinneth not. 21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: 22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.
I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luke xvi. 9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (ch. xi. 7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (John xi. 9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (v. 19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.
II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.
1. We must have an eye to God and to his hand in every thing that befals us (v. 13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.
2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, v. 14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa. xiv. 7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag. i. 5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, v. 15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job xxi. 7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.
4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch, v. 16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (v. 15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (v. 17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.
5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (v. 18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Ps. xxxvii. 23, 24.
6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.
(1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (v. 19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, v. 20. Solomon had this in his prayer (1 Kings viii. 46), in his proverbs (Prov. xx. 9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb. xii. 23), and in heaven they do good and sin not.
(2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (v. 21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Ps. xxxviii. 13, 14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Prov. xxix. 12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
(3.) Wisdom puts us in mind of our own faults (v. 22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit. iii. 2, 3; Matt. vii. 1, 2; James iii. 1, 2.
Adam Clarke: Commentary on the Bible - 1831
7:11: Wisdom is good with an inheritance - In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector's words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace, and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector who had listened to the wise man declaiming in favor of wisdom, suddenly interrupts him, and says in effect, "I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage."
Albert Barnes: Notes on the Bible - 1834
7:11: And by it there is profit ... - literally, And is profitable to the living. The same word as in Ecc 6:11, to the question in which it looks like an answer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: good with an inheritance: or, as good as an inheritance, yea, better too. Ecc 9:15-18; Kg1 3:6-9; Luk 16:8, Luk 16:9; Ti1 6:17-19
them: Ecc 11:7
Carl Friedrich Keil and Franz Delitzsch
7:11
Externally connecting itself with "from wisdom," there now follows another proverb, which declares that wisdom along with an inheritance is good, but that wisdom is nevertheless of itself better than money and possessions: "Wisdom is good with family possessions, and an advantage for those who see the sun. For wisdom affordeth a shadow, money affordeth a shadow; yet the advantage of knowledge is this, that wisdom preserveth life to its possessor." Most of the English interpreters, from Desvoeux to Tyler, translate: "Wisdom is as good as an inheritance;" and Bullock, who translates: "with an inheritance," says of this and the other translations: "The difference is not material." But the thought is different, and thus the distinction is not merely a formal one. Zckl. explains it as undoubted that עם here, as at Eccles 2:16 (vid., l.c.), means aeque ac; (but (1) that aeque ac has occurred to no ancient translator, till the Venet. and Luther, nor to the Syr., which translates: "better is wisdom than weapons (מאנא זינא)," in a singular way making Eccles 7:11 a duplette of Eccles 9:18; (2) instead of "wisdom is better than wealth," as e.g., Prov 8:11; (3) the proverb is formed like Aboth ii. 2, "good is study connected with a citizen-like occupation," and similar proverbs; (4) one may indeed say: "the wise man dieth with (together with) the fool" = just as well as the fool; but "good is wisdom with wealth" can neither be equivalent to "as well as wealth," nor: "in comparison with wealth" (Ewald, Elster), but only: "in connection with wealth (possessions);" aeque ac may be translated for una cum where the subject is common action and suffering, but not in a substantival clause consisting of a subst. as subject and an adj. as pred., having the form of a categorical judgment. נחלה denotes a possession inherited and hereditary (cf. Prov 20:21); and this is evidence in favour of the view that עם is meant not of comparison, but of connection; the expression would otherwise be עם־עשׁר. ויתר is now also explained. It is not to be rendered: "and better still" (than wealth), as Herzf., Hitz., and Hengst. render it; but in spite of Hengst., who decides in his own way, "יותר never means advantage, gain," it denotes a prevailing good, avantage; and it is explained also why men are here named "those who see the sun" - certainly not merely thus describing them poetically, as in Homer ζώειν is described and coloured by ὁρᾶν φάος ἠελίοιο. To see the sun, is = to have entered upon this earthly life, in which along with wisdom, also no inheritance is to be despised. For wisdom affords protection as well as money, but the former still more than the latter. So far, the general meaning of Eccles 7:12 is undisputed. Buthow is Eccles 7:12 to be construed? Knobel, Hitz., and others regard ב as the so-called beth essentiae: a shadow (protection) is wisdom, a shadow is money, - very expressive, yet out of harmony, if not with the language of that period, yet with the style of Koheleth; and how useless and misleading would this doubled בּ be here! Hengstenberg translates: in the shadow of wisdom, at least according to our understanding of Eccles 7:11, is not likened to the shadow of silver; but in conformity with that עם, it must be said that wisdom, and also that money, affords a shadow; (2) but that interpretation goes quite beyond the limits of gnomic brachyology. We explain: for in the shadow (בּצל, like בּצּל, Jon 4:5) is wisdom, in the shadow, money; by which, without any particularly bold poetic licence, is meant that he who possesses wisdom, he who possesses money, finds himself in a shadow, i.e., of pleasant security; to be in the shadow, spoken of wisdom and money, is = to sit in the shadow of the persons who possess both.
12b. The exposition of this clause is agreed upon. It is to be construed according to the accentuation: and the advantage of knowledge is this, that "wisdom preserveth life to its possessors." The Targ. regards דעת החכמה as connected genit.; that might be possible (cf. Eccles 1:17; Eccles 8:16), but yet is improbable. Wherever the author uses דעת as subst., it is an independent conception placed beside חך, Eccles 1:16; Eccles 2:26, etc. We now translate, not: wisdom gives life (lxx, Jerome, Venet., Luther) to its possessors; for חיּה always means only either to revive (thus Hengst., after Ps 119:25; cf. Ps 71:20) or to keep in life; and this latter meaning is more appropriate to this book than the former, - thus (cf. Prov 3:18): wisdom preserves in life, - since, after Hitzig, it accomplishes this, not by rash utterances of denunciation, - a thought lying far behind Eccles 7:10, and altogether too mean, - but since it secures it against self-destruction by vice and passions and emotions, e.g., anger (Eccles 7:9), which consume life. The shadow in which wisdom (the wise man) sits keeps it fresh and sound, - a result which the shadow in which money (the capitalist) sits does not afford: it has frequently the directly contrary effect.
Geneva 1599
7:11 Wisdom [is] good with an (h) inheritance: and [by it there is] profit to them that see the sun.
(h) He answers to them who do not value wisdom unless riches are joined with it, showing that both are the gifts of God, but that wisdom is far more excellent and may be without riches.
John Gill
7:11 Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" (n), as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Eccles 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;
and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.
(n) "aeque ac haereditas", Gejerus, Schmidt.
John Wesley
7:11 Good - When wisdom and riches meet in one man, it is an happy conjunction. By it - By wisdom joined with riches there comes great benefit. To them - Not only to a man's self, but many others in this world.
Robert Jamieson, A. R. Fausset and David Brown
7:11 Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Eccles 11:7; Job 3:16; Ps 49:19).
7:127:12: Բարի՛ է իմաստութիւն ընդ ժառանգութեան, եւ յաւելուած որոց տեսանեն զարեգակն[8547]. [8547] Ոմանք. Հանդերձ ժառանգութեամբ, եւ առաւելութիւն, որոց տե՛՛։
12 Իմաստութիւնը ժառանգութեան պէս լաւ բան է եւ առաւելութիւն արեգակը տեսնողների համար:
12 Վասն զի իմաստութեան հովանաւորութիւնը Արծաթին հովանաւորութեան պէս է։Բայց գիտութեան օգուտն այս է, Որ իմաստութիւնը զինք ստացողները կ’ապրեցնէ։
Բարի է իմաստութիւն ընդ ժառանգութեան, եւ [70]յաւելուած որոց տեսանեն զարեգակն:

7:12: Բարի՛ է իմաստութիւն ընդ ժառանգութեան, եւ յաւելուած որոց տեսանեն զարեգակն[8547].
[8547] Ոմանք. Հանդերձ ժառանգութեամբ, եւ առաւելութիւն, որոց տե՛՛։
12 Իմաստութիւնը ժառանգութեան պէս լաւ բան է եւ առաւելութիւն արեգակը տեսնողների համար:
12 Վասն զի իմաստութեան հովանաւորութիւնը Արծաթին հովանաւորութեան պէս է։Բայց գիտութեան օգուտն այս է, Որ իմաստութիւնը զինք ստացողները կ’ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 Хороша мудрость с наследством, и особенно для видящих солнце:
7:12 ὅτι οτι since; that ἐν εν in σκιᾷ σκια shadow; shade αὐτῆς αυτος he; him ἡ ο the σοφία σοφια wisdom ὡς ως.1 as; how σκιὰ σκια shadow; shade τοῦ ο the ἀργυρίου αργυριον silver piece; money καὶ και and; even περισσεία περισσεια overflow γνώσεως γνωσις knowledge; knowing τῆς ο the σοφίας σοφια wisdom ζωοποιήσει ζωοποιεω make alive; life-maker τὸν ο the παρ᾿ παρα from; by αὐτῆς αυτος he; him
7:12 כִּ֛י kˈî כִּי that בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow הַֽ hˈa הַ the חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom בְּ bᵊ בְּ in צֵ֣ל ṣˈēl צֵל shadow הַ ha הַ the כָּ֑סֶף kkˈāsef כֶּסֶף silver וְ wᵊ וְ and יִתְרֹ֣ון yiṯrˈôn יִתְרֹון profit דַּ֔עַת dˈaʕaṯ דַּעַת knowledge הַֽ hˈa הַ the חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom תְּחַיֶּ֥ה tᵊḥayyˌeh חיה be alive בְעָלֶֽיהָ׃ vᵊʕālˈeʸhā בַּעַל lord, baal
7:12. utilior est sapientia cum divitiis et magis prodest videntibus solemWisdom with riches is more profitable, and bringeth more advantage to them that see the sun.
12. For wisdom is a defence, even as money is a defence: but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.
7:12. For wisdom [is] a defence, [and] money [is] a defence: but the excellency of knowledge [is, that] wisdom giveth life to them that have it.
7:12. For as wisdom protects, so also does money protect. But learning and wisdom have this much more: that they grant life to one who possesses them.
Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun:

7:11 Хороша мудрость с наследством, и особенно для видящих солнце:
7:12
ὅτι οτι since; that
ἐν εν in
σκιᾷ σκια shadow; shade
αὐτῆς αυτος he; him
ο the
σοφία σοφια wisdom
ὡς ως.1 as; how
σκιὰ σκια shadow; shade
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
περισσεία περισσεια overflow
γνώσεως γνωσις knowledge; knowing
τῆς ο the
σοφίας σοφια wisdom
ζωοποιήσει ζωοποιεω make alive; life-maker
τὸν ο the
παρ᾿ παρα from; by
αὐτῆς αυτος he; him
7:12
כִּ֛י kˈî כִּי that
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
הַֽ hˈa הַ the
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
בְּ bᵊ בְּ in
צֵ֣ל ṣˈēl צֵל shadow
הַ ha הַ the
כָּ֑סֶף kkˈāsef כֶּסֶף silver
וְ wᵊ וְ and
יִתְרֹ֣ון yiṯrˈôn יִתְרֹון profit
דַּ֔עַת dˈaʕaṯ דַּעַת knowledge
הַֽ hˈa הַ the
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
תְּחַיֶּ֥ה tᵊḥayyˌeh חיה be alive
בְעָלֶֽיהָ׃ vᵊʕālˈeʸhā בַּעַל lord, baal
7:12. utilior est sapientia cum divitiis et magis prodest videntibus solem
Wisdom with riches is more profitable, and bringeth more advantage to them that see the sun.
7:12. For wisdom [is] a defence, [and] money [is] a defence: but the excellency of knowledge [is, that] wisdom giveth life to them that have it.
7:12. For as wisdom protects, so also does money protect. But learning and wisdom have this much more: that they grant life to one who possesses them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Преимущество мудрости в том, что она дает жизнь, — жизнь не только истинно-нравственную, но и физическую, поскольку отвращает человека от страстей, губящих тело.
Adam Clarke: Commentary on the Bible - 1831
7:12: Wisdom is a defense - To whom Solomon answers: All true wisdom is most undoubtedly a great advantage to men in all circumstances; and money is also of great use: but it cannot be compared to wisdom. Knowledge of Divine and human things is a great blessing. Money is the means of supporting our animal life: but wisdom - the religion of the true God - gives life to them that have it. Money cannot procure the favor of God, nor give life to the soul.
Albert Barnes: Notes on the Bible - 1834
7:12: Wisdom is a defense ... - See the margin and Psa 121:5, i. e., He who is defended from adversity by his wisdom is in as good a position as he who is defended by his riches.
Excellency - literally, Profit.
Giveth life to - literally, "Causes to live," "makes alive" Pro 3:18; the deeper meaning of which is elicited by comparing these words with Joh 6:63; Mat 4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: wisdom: Job 1:10, Job 22:21-25; Pro 2:7, Pro 2:11, Pro 14:20, Pro 18:10, Pro 18:11; Isa 33:6
a defence: Heb. a shadow, Jdg 9:15; Psa 57:1; Isa 30:2, Isa 32:2
the excellency: Deu 30:19, Deu 30:20, Deu 32:47; Pro 3:18, Pro 8:35, Pro 9:11, Pro 11:4; Joh 12:50, Joh 17:3; Phi 3:8
John Gill
7:12 For wisdom is a defence, and money is a defence,.... Or, a "shadow" of refreshment and protection, under which men sit with pleasure and safety; a man by his wisdom, and so by his money, is able to defend himself against the injuries and oppressions of others, and especially when both meet in one and the same man. Jarchi renders and interprets it,
"he that is in the shadow of wisdom is in the shadow of money, for wisdom is the cause why riches come;''
and so the Targum,
"as a man is hid in the shadow of wisdom, so he is hid in the shadow of money, when he does alms with it;''
compare with this Lk 16:9; see Eccles 7:19. Theognis (o) has a saying much like this,
"riches and wisdom are always inexpugnable to mortals;''
but the excellency of knowledge is, that wisdom giveth life to them that have it; or, "the excellency of the knowledge of wisdom giveth life" (p), &c. not of natural wisdom, or the knowledge of natural and civil things, the vanity of this is exposed, before by the wise man; but the knowledge of God in Christ; the knowledge of Christ, who is the Wisdom of God; and of the Gospel, and of all divine and spiritual things: this is a superior excellency to riches, which often expose a man's life to danger, cannot preserve him from a corporeal death, much less from an eternal one. When this is the excellency of spiritual knowledge, that spiritual life goes along with it; such as are spiritually enlightened are spiritually quickened; live by faith on Christ, whom they know; and, through the knowledge of him, have all things pertaining to life and godliness, and have both a right and meetness for eternal life; yea, this knowledge is life eternal, Jn 17:3; see 2Pet 1:3; and this is the pure gift of Wisdom, or of Christ, and not owing to the merit of men, or works done in obedience to the law, which cannot give this life; see Jn 17:2, Rom 6:23.
(o) Sententiae, v. 1153. (p) "et praestantia scientiae sapientiae vivificabit", Montanus.
John Wesley
7:12 Life - But herein knowledge of wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.
Robert Jamieson, A. R. Fausset and David Brown
7:12 Literally, (To be) in (that is, under) the shadow (Is 30:2) of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does.
is, that--rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter (Prov 3:18; Jn 17:3; 2Pet 1:3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in Eccles 7:10 implies a want of it.
7:137:13: զի ընդ հովանեաւ նորա իմաստութիւն է իբրեւ զհովանի արծաթոյ։ Եւ առաւելութիւն գիտութեան իմաստութեանն կենդանացուսցէ՛ զայն որ առ ՚ի նմանէ[8548]։ [8548] Ոմանք. Քանզի ընդ հովանեաւ նորա է ի՛՛... զայն առ ՚ի նմանէ։
13 Արեգակի հովանու ներքոյ իմաստութիւնը նման է արծաթի հովանու ներքոյ լինելուն, բայց գիտութեան օգուտն այն է, որ նա ապրեցնում է իմաստութիւն ստացողին:
13 Աստուծոյ գործին նայէ, Վասն զի անոր ծռածը ո՞վ կրնայ շտկել։
զի [71]ընդ հովանեաւ նորա իմաստութիւն է իբրեւ զհովանի արծաթոյ. եւ`` առաւելութիւն գիտութեան իմաստութեան կենդանացուսցէ զայն որ [72]առ ի նմանէ:

7:13: զի ընդ հովանեաւ նորա իմաստութիւն է իբրեւ զհովանի արծաթոյ։ Եւ առաւելութիւն գիտութեան իմաստութեանն կենդանացուսցէ՛ զայն որ առ ՚ի նմանէ[8548]։
[8548] Ոմանք. Քանզի ընդ հովանեաւ նորա է ի՛՛... զայն առ ՚ի նմանէ։
13 Արեգակի հովանու ներքոյ իմաստութիւնը նման է արծաթի հովանու ներքոյ լինելուն, բայց գիտութեան օգուտն այն է, որ նա ապրեցնում է իմաստութիւն ստացողին:
13 Աստուծոյ գործին նայէ, Վասն զի անոր ծռածը ո՞վ կրնայ շտկել։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 потому что под сенью ее {то же, что} под сенью серебра; но превосходство знания в {том, что} мудрость дает жизнь владеющему ею.
7:13 ἰδὲ οραω view; see τὰ ο the ποιήματα ποιημα product; poem τοῦ ο the θεοῦ θεος God ὅτι οτι since; that τίς τις.1 who?; what? δυνήσεται δυναμαι able; can τοῦ ο the κοσμῆσαι κοσμεω adorn; trim ὃν ος who; what ἂν αν perhaps; ever ὁ ο the θεὸς θεος God διαστρέψῃ διαστρεφω twist; divert αὐτόν αυτος he; him
7:13 רְאֵ֖ה rᵊʔˌē ראה see אֶת־ ʔeṯ- אֵת [object marker] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who יוּכַל֙ yûḵˌal יכל be able לְ lᵊ לְ to תַקֵּ֔ן ṯaqqˈēn תקן be straight אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עִוְּתֹֽו׃ ʕiwwᵊṯˈô עות be crooked
7:13. sicut enim protegit sapientia sic protegit pecunia hoc autem plus habet eruditio et sapientia quod vitam tribuunt possessori suoFor as wisdom is a defence, so money is a defence: but learning and wisdom excel in this, that they give life to him that possesseth them.
13. Consider the work of God: for who can make that straight, which he hath made crooked?
7:13. Consider the work of God: for who can make [that] straight, which he hath made crooked?
7:13. Consider the works of God, that no one is able to correct whomever he has despised.
For wisdom [is] a defence, [and] money [is] a defence: but the excellency of knowledge [is, that] wisdom giveth life to them that have it:

7:12 потому что под сенью ее {то же, что} под сенью серебра; но превосходство знания в {том, что} мудрость дает жизнь владеющему ею.
7:13
ἰδὲ οραω view; see
τὰ ο the
ποιήματα ποιημα product; poem
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
τίς τις.1 who?; what?
δυνήσεται δυναμαι able; can
τοῦ ο the
κοσμῆσαι κοσμεω adorn; trim
ὃν ος who; what
ἂν αν perhaps; ever
ο the
θεὸς θεος God
διαστρέψῃ διαστρεφω twist; divert
αὐτόν αυτος he; him
7:13
רְאֵ֖ה rᵊʔˌē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֣י kˈî כִּי that
מִ֤י mˈî מִי who
יוּכַל֙ yûḵˌal יכל be able
לְ lᵊ לְ to
תַקֵּ֔ן ṯaqqˈēn תקן be straight
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עִוְּתֹֽו׃ ʕiwwᵊṯˈô עות be crooked
7:13. sicut enim protegit sapientia sic protegit pecunia hoc autem plus habet eruditio et sapientia quod vitam tribuunt possessori suo
For as wisdom is a defence, so money is a defence: but learning and wisdom excel in this, that they give life to him that possesseth them.
7:13. Consider the work of God: for who can make [that] straight, which he hath made crooked?
7:13. Consider the works of God, that no one is able to correct whomever he has despised.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Не мог сказать против Него. ויכצא (как в 3:22; 6:12) значит: после него. Следует перевести: не мог сказать после себя. Для того Бог посылает человеку благополучие и несчастье, чтобы он не знал будущего и чувствовал постоянную зависимость от Бога.
Adam Clarke: Commentary on the Bible - 1831
7:13: Consider the work of God - Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.
Albert Barnes: Notes on the Bible - 1834
7:13: The work of God - The scheme of Divine Providence, the course of events which God orders and controls (compare Ecc 3:11). It comprises both events which are "straight," i. e., in accordance with our expectation, and events which are "crooked," i. e., which by their seeming inequality baffle our comprehension.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: Consider: Job 37:14; Psa 8:3, Psa 107:43; Isa 5:12
who: Ecc 1:15; Job 9:12, Job 11:10, Job 12:14, Job 34:29; Isa 14:27, Isa 43:13, Isa 46:10, Isa 46:11; Dan 4:35; Rom 9:15, Rom 9:19; Eph 1:11
Carl Friedrich Keil and Franz Delitzsch
7:13
There now follows a proverb of devout submission to the providence of God, connecting itself with the contents of Eccles 7:10 : "Consider the work of God: for who can make that straight which He hath made crooked! In the good day be of good cheer, and in the day of misfortune observe: God hath also made this equal to that, to the end that man need not experience anything (further) after his death." While ראה, Eccles 1:10; Eccles 7:27, Eccles 7:29, is not different from הנּה, and in Eccles 9:9 has the meaning of "enjoy," here the meaning of contemplative observation, mental seeing, connects itself both times with it. כּי before מי can as little mean quod, as asher, Eccles 6:12, before mi can mean quoniam. "Consider God's work" means: recognise in all that is done the government of God, which has its motive in this, that, as the question leads us to suppose, no creature is able (cf. Eccles 6:10 and Eccles 1:15) to put right God's work in cases where it seems to contradict that which is right (Job 8:3; Job 34:12), or to make straight that which He has made crooked (Ps 146:9).
14a. The call here expressed is parallel to Sir. 14:14 (Fritz.): "Withdraw not thyself from a good day, and let not thyself lose participation in a right enjoyment." The ב of בּטובis, as little as that of בּצל, the beth essentiae - it is not a designation of quality, but of condition: in good, i.e., cheerful mood. He who is, Jer 44:17, personally tov, cheerful (= tov lev), is betov (cf. Ps 25:13, also Job 21:13). The reverse side of the call, 14ab, is of course not to be translated: and suffer or bear the bad day (Ewald, Heiligst.), for in this sense we use the expression רעה ראה, Jer 44:17, but not ברעה ראה, which much rather, Obad 1:13, means a malicious contemplation of the misfortune of a stranger, although once, Gen 21:16, ב ראה also occurs in the sense of a compassionate, sympathizing look, and, moreover, the parall. shows that רעה ביום is not the obj., but the adv. designation of time. Also not: look to = be attentive to (Salomon), or bear it patiently (Burger), for ראה cannot of itself have that meaning.
(Note: Similarly also Sohar (Par. (מחור): הוי וגו, i.e., cave et circumspice, viz., that thou mayest not incur the judgment which is pronounced.)
But: in the day of misfortune observe, i.e., perceive and reflect: God has also made (cf. Job 2:10) the latter לעמּת corresponding, parallel, like to (cf. under Eccles 5:15) the former.
So much the more difficult is the statement of the object of this mingling by God of good and evil in the life of man. It is translated: that man may find nothing behind him; this is literal, but it is meaningless. The meaning, according to most interpreters, is this: that man may investigate nothing that lies behind his present time, - thus, that belongs to the future; in other words: that man may never know what is before him. But aharav is never (not at Eccles 6:12) = in the future, lying out from the present of a man; but always = after his present life. Accordingly, Ewald explains, and Heiligst. with him: that he may find nothing which, dying, he could take with him. But this rendering (cf. Eccles 5:14) is here unsuitable. Better, Hitzig: because God wills it that man shall be rid of all things after his death, He puts evil into the period of his life, and lets it alternate with good, instead of visiting him therewith after his death. This explanation proceeds from a right interpretation of the words: idcirco ut (cf. Eccles 3:18) non inveniat homo post se quidquam, scil. quod non expertus sit, but gives a meaning to the expression which the author would reject as unworthy of his conception of God. What is meant is much more this, that God causes man to experience good and evil that he may pass through the whole school of life, and when he departs hence that nothing may be outstanding (in arrears) which he has not experienced.
John Gill
7:13 Consider the work of God,.... This is dressed to those who thought the former days better than the present, and were ready to quarrel with the providence of God, Eccles 7:10; and are therefore advised to consider the work of God; not the work of creation, but of providence; which is the effect of divine sovereignty, and is conducted and directed according to the counsel of his will, and is always wisely done to answer the best ends and purposes: everything is beautiful in its season; contemplate, adore, and admire the wisdom, power, and goodness of God, displayed therein; it is such as cannot be made better, nor otherwise than it is;
for who can make that straight which he hath made crooked? or which seems to be so, irregular and disagreeable? No man can mend or make that better he finds fault with and complains of; nor can he alter the course of things, nor stay the hand, nor stop the providence of God: if it is his pleasure that public calamities should be in the world, or in such a part of it, as famine, pestilence, or the sword; or any affliction on families, and particular persons, or poverty and meanness in such and such individuals, there is no hindering it; whatever he has purposed and resolved, his providence effects, and there is no frustrating his designs; it signifies nothing for a creature to murmur and complain; it is best to submit to his will, for no alteration can be made but what he pleases. Some understand this of natural defects in human bodies, with which they are born, or which attend them, as blindness, lameness, &c. so the Targum,
"consider the work of God, and his strength, who made the blind, the crooked, and the lame, to be wonders in the world; for who can make straight one of them but the Lord of the world, who made him crooked?''
Others, of spiritual defects in such who walk in crooked ways, and are hardened in them; who can correct them, and make them other ways, if God does not give them his grace to convert them, and soften their hard hearts? he hardens whom he will, and who hath resisted his will? Jarchi's paraphrase is,
"who can make straight after death what he has made crooked in life?''
See Gill on Eccles 1:15. Alshech interprets it of the first man Adam.
John Wesley
7:13 Consider - His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who - No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over - ruling them, whether they he good or bad.
Robert Jamieson, A. R. Fausset and David Brown
7:13 Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.
straight . . . crooked--Man cannot amend what God wills to be "wanting" and "adverse" (Eccles 1:15; Job 12:14).
7:147:14: Տե՛ս զգործս Աստուծոյ զի ո՞վ է այն որ կարօղ լինիցի զարդարել՝ զոր Աստուածն խանգարիցէ[8549]։ [8549] Ոմանք. Տե՛ս զարարածս Աստուծոյ. վասն զի ո՛վ կարէ զարդարել զոր Աստուած եղծցէ զնա։
14 Նայի՛ր Աստծու գործերին. ո՞վ կարող է ուղղել այն, ինչ խախտել է Աստուած:
14 Աղէկ օրը աղէկութեամբ անցուր Ու գէշ օրը զգուշութիւն ըրէ։Աստուած իրարու առջեւ դրաւ ասոնք, Որպէս զի մարդ իրմէ ետքը բան մը չգտնէ։
Տես զգործս Աստուծոյ, զի ո՞վ է այն որ կարօղ լինիցի զարդարել` զոր Աստուածն խանգարիցէ:

7:14: Տե՛ս զգործս Աստուծոյ զի ո՞վ է այն որ կարօղ լինիցի զարդարել՝ զոր Աստուածն խանգարիցէ[8549]։
[8549] Ոմանք. Տե՛ս զարարածս Աստուծոյ. վասն զի ո՛վ կարէ զարդարել զոր Աստուած եղծցէ զնա։
14 Նայի՛ր Աստծու գործերին. ո՞վ կարող է ուղղել այն, ինչ խախտել է Աստուած:
14 Աղէկ օրը աղէկութեամբ անցուր Ու գէշ օրը զգուշութիւն ըրէ։Աստուած իրարու առջեւ դրաւ ասոնք, Որպէս զի մարդ իրմէ ետքը բան մը չգտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Смотри на действование Божие: ибо кто может выпрямить то, что Он сделал кривым?
7:14 ἐν εν in ἡμέρᾳ ημερα day ἀγαθωσύνης αγαθωσυνη goodness ζῆθι ζαω live; alive ἐν εν in ἀγαθῷ αγαθος good καὶ και and; even ἐν εν in ἡμέρᾳ ημερα day κακίας κακια badness; vice ἰδέ οραω view; see καί και and; even γε γε in fact σὺν συν with; [definite object marker] τοῦτο ουτος this; he σύμφωνον συμφωνον this; he ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God περὶ περι about; around λαλιᾶς λαλια talk ἵνα ινα so; that μὴ μη not εὕρῃ ευρισκω find ὁ ο the ἄνθρωπος ανθρωπος person; human ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him μηδέν μηδεις not even one; no one
7:14 בְּ bᵊ בְּ in יֹ֤ום yˈôm יֹום day טֹובָה֙ ṭôvˌā טֹובָה what is good הֱיֵ֣ה hᵉʸˈē היה be בְ vᵊ בְּ in טֹ֔וב ṭˈôv טֹוב good וּ û וְ and בְ vᵊ בְּ in יֹ֥ום yˌôm יֹום day רָעָ֖ה rāʕˌā רָעָה evil רְאֵ֑ה rᵊʔˈē ראה see גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] זֶ֤ה zˈeh זֶה this לְ lᵊ לְ to עֻמַּת־ ʕummaṯ- עֻמָּה side זֶה֙ zˌeh זֶה this עָשָׂ֣ה ʕāśˈā עשׂה make הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon דִּבְרַ֗ת divrˈaṯ דִּבְרָה cause שֶׁ še שַׁ [relative] לֹּ֨א llˌō לֹא not יִמְצָ֧א yimṣˈā מצא find הָֽ hˈā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
7:14. considera opera Dei quod nemo possit corrigere quem ille despexeritConsider the works of God, that no man can correct whom he hath despised.
14. In the day of prosperity be joyful, and in the day of adversity consider: God hath even made the one side by side with the other, to the end that man should not find out any thing after him.
7:14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
7:14. In good times, enjoy good things, but beware of an evil time. For just as God has establish the one, so also the other, in order that man may not find any just complaint against him.
Consider the work of God: for who can make [that] straight, which he hath made crooked:

7:13 Смотри на действование Божие: ибо кто может выпрямить то, что Он сделал кривым?
7:14
ἐν εν in
ἡμέρᾳ ημερα day
ἀγαθωσύνης αγαθωσυνη goodness
ζῆθι ζαω live; alive
ἐν εν in
ἀγαθῷ αγαθος good
καὶ και and; even
ἐν εν in
ἡμέρᾳ ημερα day
κακίας κακια badness; vice
ἰδέ οραω view; see
καί και and; even
γε γε in fact
σὺν συν with; [definite object marker]
τοῦτο ουτος this; he
σύμφωνον συμφωνον this; he
ἐποίησεν ποιεω do; make
ο the
θεὸς θεος God
περὶ περι about; around
λαλιᾶς λαλια talk
ἵνα ινα so; that
μὴ μη not
εὕρῃ ευρισκω find
ο the
ἄνθρωπος ανθρωπος person; human
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
μηδέν μηδεις not even one; no one
7:14
בְּ bᵊ בְּ in
יֹ֤ום yˈôm יֹום day
טֹובָה֙ ṭôvˌā טֹובָה what is good
הֱיֵ֣ה hᵉʸˈē היה be
בְ vᵊ בְּ in
טֹ֔וב ṭˈôv טֹוב good
וּ û וְ and
בְ vᵊ בְּ in
יֹ֥ום yˌôm יֹום day
רָעָ֖ה rāʕˌā רָעָה evil
רְאֵ֑ה rᵊʔˈē ראה see
גַּ֣ם gˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֤ה zˈeh זֶה this
לְ lᵊ לְ to
עֻמַּת־ ʕummaṯ- עֻמָּה side
זֶה֙ zˌeh זֶה this
עָשָׂ֣ה ʕāśˈā עשׂה make
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
דִּבְרַ֗ת divrˈaṯ דִּבְרָה cause
שֶׁ še שַׁ [relative]
לֹּ֨א llˌō לֹא not
יִמְצָ֧א yimṣˈā מצא find
הָֽ hˈā הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
7:14. considera opera Dei quod nemo possit corrigere quem ille despexerit
Consider the works of God, that no man can correct whom he hath despised.
7:14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
7:14. In good times, enjoy good things, but beware of an evil time. For just as God has establish the one, so also the other, in order that man may not find any just complaint against him.
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Adam Clarke: Commentary on the Bible - 1831
7:14: In the day of prosperity be joyful - When ye receive these temporal gifts from God, enjoy them, and be thankful to the Giver: but remember, this sunshine will not always last. God has balanced prosperity and adversity against each other; and were it not so, how many would put the former in the place of God himself!
Albert Barnes: Notes on the Bible - 1834
7:14: Good and prosperous days are in God's design special times of comfort and rejoicing: the days of affliction and trouble, are in God's design the proper seasons of recollection and serious consideration. The Providence of God hath so contrived it, that our good and evil days should be intermingled each with the other. This mixture of good and evil days is by the Divine Providence so proportioned, that it sufficiently justifies the dealings of God toward the sons of men, and obviates all their discontent and complaints against Him.
Set the one over against the other - Rather, made this as well as that, i. e., the day of adversity, as well as the day of prosperity. The seeming imitation of this passage in Ecclesiasticus (Ecclesiasticus 36:13-15) affords a strong presumption that this book was written before the days of the son of Sirach.
To the end ... - God hath constituted the vicissitude of prosperity and adversity in such a way that no man can forecast the events that shall follow when he is removed from his present state. Compare the Ecc 6:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: the day: Ecc 3:4; Deu 28:47; Psa 30:11, Psa 30:12, Psa 40:3; Mat 9:13; Joh 16:22, Joh 16:23; Jam 5:13
but: Deu 8:3; Kg1 8:47, Kg1 17:17, Kg1 17:18; Ch2 33:12, Ch2 33:13; Job 10:1, Job 10:2; Psa 94:12, Psa 94:13; Psa 119:71; Isa 22:12-14, Isa 26:11, Isa 42:25; Jer 23:20; Mic 6:9; Hag 1:5-7; Luk 15:17, Luk 15:18; Act 14:22
set: Heb. made, Ecc 12:8, Ecc 12:13; Hos 2:6, Hos 2:7
Geneva 1599
7:14 In the day of prosperity be joyful, but in the day of adversity (i) consider: God also hath appointed the one as well as the other, to the end that man should find (k) nothing after him.
(i) Consider why God sends it and what may comfort you.
(k) That man should be able to control nothing in his works.
John Gill
7:14 In the day of prosperity be joyful,.... Or, "in a good day" (q). When things go well in the commonwealth, in a man's family, and with himself, health, peace, and plenty, are enjoyed, a man's circumstances are thriving and flourishing; it becomes him to be thankful to God, freely and cheerfully to enjoy what is bestowed on him, and do good with it: or, "be in good" (r); in good heart, in good spirits, cheerful and lively; or, "enjoy good", as the Vulgate Latin version; for what God gives to men is given them richly to enjoy, to make use of themselves, and be beneficial unto others; so the Targum,
"in the day the Lord does well to thee be thou also in goodness, and do good to all the world;''
see Gal 6:10; Jarchi's paraphrase is,
"when it is in thine hand to do good, be among those that do good;''
but in the day of adversity consider; or, "in the day of evil" (s); consider from whence affliction comes; not out of the dust, nor by chance, but from God, and by his wise appointment; and for what it comes, that sin is the cause of it, and what that is; and also for what ends it is sent, to bring to a sense of sin, and confession of it, and humiliation for it; to take it away, and make good men more partakers of holiness: or, "look for the day of adversity" (t); even in the day of prosperity it should be expected; for there is no firmness and stability in any state; there are continual vicissitudes and changes. The Targum is,
"that the evil day may not come upon thee, see and behold;''
be careful and circumspect, and behave in a wise manner, that so it may be prevented. Jarchi's note is,
"when evil comes upon the wicked, be among those that see, and not among those that are seen;''
and compares it with Is 66:24; It may be observed, that there is a set time for each of these, prosperity and adversity; and that the time is short, and therefore called a day; and the one is good, and the other is evil; which characters they have according to the outward appearance, and according to the judgment and esteem of men; otherwise, prosperity is oftentimes hurtful, and destroys fools, and adversity is useful to the souls of good men;
God also hath set the one over against the other; they are both by his appointment, and are set in their proper place, and come in their proper time; succeed each other, and answer to one another, as day and night, summer and winter, and work, together for the good of men;
to the end that man should find nothing after him; should not be able to know what will be hereafter; what his case and circumstances will be, whether prosperous or adverse; since things are so uncertain, and so subject to change, and nothing permanent; and therefore can find nothing to trust in and depend upon, nothing that he can be sure of: and things are so wisely managed and disposed, that a man can find no fault with them, nor just reason to complain of them; so the Vulgate Latin version, "not find just complaints against him"; and to the same purpose the Syriac version, "that he may complain of him"; the Targum is,
"not find any evil in this world.''
(q) "in die bono", Pagninus, Montanus, Mercerus, Gejerus. (r) "esto in bono", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Rambachius. (s) "in die mala", Pagninus, Montanus, Mercerus. (t) "praecave", V. L. "praevide, aut provide ac prospice", Drusius; so Gussetius, p. 766.
John Wesley
7:14 Be joyful - Enjoy God's favours with thankfulness. Consider - Consider that it is God's hand, and therefore submit to it: consider also why God sends it, for what sins, and with what design. God also - Hath wisely ordained, that prosperity and adversity should succeed one another. That - No man might be able to foresee, what shall befal him afterwards; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.
Robert Jamieson, A. R. Fausset and David Brown
7:14 consider--resumed from Eccles 7:13. "Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient" (Eccles 7:8).
after him--equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work," Eccles 7:13). Vulgate and Syriac, "against Him" (compare Eccles 7:10; Rom 3:4).
7:157:15: Յաւուր բարութեան կեցջի՛ր ՚ի բարիս. եւ տե՛ս յաւուր չարութեան։ Տե՛ս սակայն նմին միաբան։ Զայն արար Աստուած վասն խօսից՝ զի մի՛ գտցէ մարդ զկնի իւր՝ եւ մի՛ ինչ[8550]։[8550] Ոմանք. Չարութեան։ Ահա եւ այս միաբանի ընդ այսմ, արար Աստուած զայն վասն խօսից. զի ո՛չ գտանիցէ... իւր՝ եւ ո՛չ ինչ։
15 Քո լաւ օրը բարիքների մէ՛ջ ապրիր, բայց յիշի՛ր, որ վատ օր էլ կայ: Եւ տե՛ս, որ Աստուած դրանք միահիւսեց իրար, որպէսզի մարդ այնուհետեւ խօսելու բան չունենայ:
15 Իմ ունայն կեանքիս մէջ ամէն բան տեսայ Արդար կայ, որ իր արդարութեանը մէջ կը կորսուի Եւ ամբարիշտ կայ, որ իր ամբարշտութեանը մէջ իր կեանքը կ’երկնցնէ։
Յաւուր բարութեան կեցջիր ի բարիս, եւ տես յաւուր չարութեան. [73]տես, սակայն նմին միաբան զայն արար Աստուած վասն խօսից, զի`` մի՛ գտցէ մարդ զկնի իւր եւ մի՛ ինչ:

7:15: Յաւուր բարութեան կեցջի՛ր ՚ի բարիս. եւ տե՛ս յաւուր չարութեան։ Տե՛ս սակայն նմին միաբան։ Զայն արար Աստուած վասն խօսից՝ զի մի՛ գտցէ մարդ զկնի իւր՝ եւ մի՛ ինչ[8550]։
[8550] Ոմանք. Չարութեան։ Ահա եւ այս միաբանի ընդ այսմ, արար Աստուած զայն վասն խօսից. զի ո՛չ գտանիցէ... իւր՝ եւ ո՛չ ինչ։
15 Քո լաւ օրը բարիքների մէ՛ջ ապրիր, բայց յիշի՛ր, որ վատ օր էլ կայ: Եւ տե՛ս, որ Աստուած դրանք միահիւսեց իրար, որպէսզի մարդ այնուհետեւ խօսելու բան չունենայ:
15 Իմ ունայն կեանքիս մէջ ամէն բան տեսայ Արդար կայ, որ իր արդարութեանը մէջ կը կորսուի Եւ ամբարիշտ կայ, որ իր ամբարշտութեանը մէջ իր կեանքը կ’երկնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Во дни благополучия пользуйся благом, а во дни несчастья размышляй: то и другое соделал Бог для того, чтобы человек ничего не мог сказать против Него.
7:15 σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every εἶδον οραω view; see ἐν εν in ἡμέραις ημερα day ματαιότητός ματαιοτης superficiality μου μου of me; mine ἔστιν ειμι be δίκαιος δικαιος right; just ἀπολλύμενος απολλυμι destroy; lose ἐν εν in δικαίῳ δικαιος right; just αὐτοῦ αυτος he; him καὶ και and; even ἔστιν ειμι be ἀσεβὴς ασεβης irreverent μένων μενω stay; stand fast ἐν εν in κακίᾳ κακια badness; vice αὐτοῦ αυτος he; him
7:15 אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole רָאִ֖יתִי rāʔˌîṯî ראה see בִּ bi בְּ in ימֵ֣י ymˈê יֹום day הֶבְלִ֑י hevlˈî הֶבֶל breath יֵ֤שׁ yˈēš יֵשׁ existence צַדִּיק֙ ṣaddîq צַדִּיק just אֹבֵ֣ד ʔōvˈēḏ אבד perish בְּ bᵊ בְּ in צִדְקֹ֔ו ṣiḏqˈô צֶדֶק justice וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty מַאֲרִ֖יךְ maʔᵃrˌîḵ ארך be long בְּ bᵊ בְּ in רָעָתֹֽו׃ rāʕāṯˈô רָעָה evil
7:15. in die bona fruere bonis et malam diem praecave sicut enim hanc sic et illam fecit Deus ut non inveniat homo contra eum iustas querimoniasIn the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.
15. All this have I seen in the days of my vanity: there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth in his evil-doing.
7:15. All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
7:15. I also saw this, in the days of my vanity: a just man perishing in his justice, and an impious man living a long time in his malice.
In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him:

7:14 Во дни благополучия пользуйся благом, а во дни несчастья размышляй: то и другое соделал Бог для того, чтобы человек ничего не мог сказать против Него.
7:15
σὺν συν with; [definite object marker]
τὰ ο the
πάντα πας all; every
εἶδον οραω view; see
ἐν εν in
ἡμέραις ημερα day
ματαιότητός ματαιοτης superficiality
μου μου of me; mine
ἔστιν ειμι be
δίκαιος δικαιος right; just
ἀπολλύμενος απολλυμι destroy; lose
ἐν εν in
δικαίῳ δικαιος right; just
αὐτοῦ αυτος he; him
καὶ και and; even
ἔστιν ειμι be
ἀσεβὴς ασεβης irreverent
μένων μενω stay; stand fast
ἐν εν in
κακίᾳ κακια badness; vice
αὐτοῦ αυτος he; him
7:15
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
רָאִ֖יתִי rāʔˌîṯî ראה see
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
הֶבְלִ֑י hevlˈî הֶבֶל breath
יֵ֤שׁ yˈēš יֵשׁ existence
צַדִּיק֙ ṣaddîq צַדִּיק just
אֹבֵ֣ד ʔōvˈēḏ אבד perish
בְּ bᵊ בְּ in
צִדְקֹ֔ו ṣiḏqˈô צֶדֶק justice
וְ wᵊ וְ and
יֵ֣שׁ yˈēš יֵשׁ existence
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
מַאֲרִ֖יךְ maʔᵃrˌîḵ ארך be long
בְּ bᵊ בְּ in
רָעָתֹֽו׃ rāʕāṯˈô רָעָה evil
7:15. in die bona fruere bonis et malam diem praecave sicut enim hanc sic et illam fecit Deus ut non inveniat homo contra eum iustas querimonias
In the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.
7:15. All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
7:15. I also saw this, in the days of my vanity: a just man perishing in his justice, and an impious man living a long time in his malice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
15-16: Не будь слишком строг, буквально: не будь слишком праведен. В этих словах некоторые видели выражение стоического принципа жить сообразно с природой и стоического понятия о добродетели, как искусстве mesoV ecein — держаться средины. На самом же деле, продолжая развивать свою прежнюю мысль о разумном наслаждении жизнью, Екклезиаст предостерегает здесь лишь от излишнего педантизма и узкого ригоризма, в силу превратных нравственных понятий стремящегося изгнать из жизни все невинные радости, вполне дозволенные удовольствия.
Adam Clarke: Commentary on the Bible - 1831
7:15: There is a just man that perisheth - This is another objection as if he had said, "I also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or over-wise: for why should they by austerity and hard study destroy themselves?" So far the objector.
Albert Barnes: Notes on the Bible - 1834
7:15: The days of my vanity - This does not imply that those days of vanity were ended (see Ecc 1:12 note).
The meaning may be best explained by a paraphrase. Solomon states how the wise man should regard the "crooked Ecc 7:13 work of God" when it bears upon him. He says in effect, "Do not think that thou couldest alter the two instances (described in Ecc 7:15) of such crooked work so as to make it straight, that thou art more righteous or more wise than He is Who ordained these events. To set up thy judgment in opposition to His would imply an excess of wickedness and folly, deserving the punishment of premature death. But rather it is good for thee to grasp these seeming anomalies; if thou ponder them they will tend to impress on thee that fear of God which is a part of wisdom, and will guide thee safely through all the perplexities of this life" (compare Ecc 8:12-13). The suggestion that these verses are intended to advocate a middle course between sin and virtue is at variance with the whole tenor of the book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: have I: Ecc 2:23, Ecc 5:16, Ecc 5:17, Ecc 6:12; Gen 47:9; Psa 39:6
there is a just: Ecc 3:16, Ecc 8:14, Ecc 9:1, Ecc 9:2; Sa1 22:18, Sa1 22:19; Kg1 21:13; Ch2 24:21, Ch2 24:22; Job 9:22, Job 9:23; Mat 23:34, Mat 23:35; Joh 16:2; Act 7:52
there is a wicked: Ecc 8:12, Ecc 8:13; Job 21:7-15; Psa 73:3-13; Isa 65:20; Jer 12:1, Jer 12:2
Carl Friedrich Keil and Franz Delitzsch
7:15
The first of these counsels warns against extremes, on the side of good as well as on that of evil: "All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that feareth God accomplisheth it all." One of the most original English interpreters of the Book of Koheleth, T. Tyler (1874), finds in the thoughts of the book - composed, according to his view, about 200 b.c. - and in their expression, references to the post-Aristotelian philosophy, particularly to the Stoic, variously interwoven with orientalism. But here, in Eccles 7:15-18, we perceive, not so much the principle of the Stoical ethics - τῇ φύσει ὁμολογουμένως ζῆν - as that of the Aristotelian, according to which virtue consists in the art μέσως ἔξηειν, the art of holding the middle between extremes.
(Note: Cf. Luthardt's Lectures on the Moral Truths of Christianity, 2nd ed. Edin., T. and T. Clark.)
Also, we do not find here a reference to the contrasts between Pharisaism and Sadduceeism (Zckl.), viz., those already in growth in the time of the author; for if it should be also true, as Tyler conjectures, that the Sadducees had such a predilection for Epicurism, - as, according to Josephus (Vit. c. 2), "the doctrine of the Pharisees is of kin to that of the Stoics," - yet צדקה and רשׁעה are not apportioned between these two parties, especially since the overstraining of conformity to the law by the Pharisees related not to the moral, but to the ceremonial law. We derive nothing for the right understanding of the passage from referring the wisdom of life here recommended to the tendencies of the time. The author proceeds from observation, over against which the O.T. saints knew not how to place any satisfying theodicee. הבלי ימי (vid., Eccles 6:12) he so designates the long, but for the most part uselessly spent life lying behind him. 'et-hakol is not "everything possible" (Zckl.), but "all, of all kinds" (Luth.), which is defined by 15b as of two kinds; for 15a is the introduction of the following experience relative to the righteous and the unrighteous, and thus to the two classes into which all men are divided. We do not translate: there are the righteous, who by their righteousness, etc. (Umbr., Hitzig, and others); for if the author should thus commence, it would appear as if he wished to give unrighteousness the preference to righteousness, which, however, was far from him. To perish in or by his righteousness, to live long in or by his wickedness (מאריך, scil. ימים, Eccles 8:13, as at Prov 28:2), is = to die in spite of righteousness, to live in spite of wickedness, as e.g., Deut 1:32 : "in this thing" = in spite of, etc. Righteousness has the promise of long life as its reward; but if this is the rule, it has yet its exceptions, and the author thence deduces the doctrine that one should not exaggerate righteousness; for if it occurs that a righteous man, in spite of his righteousness, perishes, this happens, at earliest, in the case in which, in the practice of righteousness, he goes beyond the right measure and limit. The relative conceptions הרבּה and יותר have here, since they are referred to the idea of the right measure, the meaning of nimis. חתחכּם could mean, "to play the wise man;" but that, whether more or less done, is objectionable. It means, as at Ex 1:10, to act wisely (cf. Ps 105:25, הת, to act cunningly). And השׁ, which is elsewhere used of being inwardly torpid, i.e., being astonished, obstupescere, has here the meaning of placing oneself in a benumbed, disordered state, or also, passively, of becoming disconcerted; not of becoming desolate or being deserted (Hitz., Ginsburg, and others), which it could only mean in highly poetic discourse (Is 54:1). The form תּשּׁומם is syncop., like תּךּ, Num 21:27; and the question, with למּה, here and at Eccles 7:17, is of the same kind as Eccles 5:5; Luther, weakening it: "that thou mayest not destroy thyself."
Geneva 1599
7:15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his (l) righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
(l) Meaning that cruel tyrants put the godly to death and let the wicked go free.
John Gill
7:15 All things have I seen in the days of my vanity,.... Or, "all these things" (u). What goes before and follows after, the various changes men are subject unto, both good and bad; these he had made his observations upon, throughout the course of his life, which had been a vain one, as every man's is, full of evil and trouble; see Eccles 6:12; perhaps the wise man may have some respect to the times of his apostasy; and which might, among other things, be brought on by this; observing good men afflicted, and the wicked prosper, which has often been a stumbling to good men;
there is a just man that perisheth in his righteousness; not eternally; no truly just man ever perished, who is made so by the righteousness of Christ imputed to him; for though the righteous man is said to be scarcely saved, yet he is certainly saved: it can be true only in this sense of one that is only outwardly righteous, that trusts to his own righteousness, in which he may perish; but this is to be understood temporally and corporeally; one that is really just may perish in his name, in his substance, as well as at death, and that on account of his righteousness; he may lose his good name and character, and his substance, for righteousness's sake; yea, his life also, as Abel, Naboth, and others; this is the case "sometimes", as Aben Ezra observes, not always: or a just man, notwithstanding his righteousness, dies, and sometimes lives but a short time; which sense the antithesis seems to require;
and there is a wicked man that prolongeth his life in his wickedness; is very wicked, and yet, notwithstanding his great wickedness, lives a long time in the world; see Job 21:7.
(u) "illa omnia", Junius & Tremellius, Piscator, Tigurine version, Gejerus; "omnia haec", Mercerus; "universa haec", Rambachius.
John Wesley
7:15 All - All sorts of events. My vanity - Since I have come into this vain life. Perisheth - Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. Wickedness - Notwithstanding all his wickedness.
Robert Jamieson, A. R. Fausset and David Brown
7:15 An objection entertained by Solomon
in the days of his vanity--his apostasy (Eccles 8:14; Job 21:7).
just . . . perisheth-- (3Kings 21:13). Temporal not eternal death (Jn 10:28). But see on Eccles 7:16; "just" is probably a self-justiciary.
wicked . . . prolongeth--See the antidote to the abuse of this statement in Eccles 8:12.
7:167:16: Զամենայն ինչ տեսի յաւուրս ունայնութեան իմոյ։ Է՛ արդար կորուսեալ յարդարութեան իւրում, եւ է՛ ամպարիշտ որ կայ չարութեամբ իւրով[8551]։ [8551] Ոմանք. Միանգամայն տեսի զամենայն յաւուրս ու՛՛... որ կայ մնայ ՚ի չարութեան իւրում։
16 Ես իմ ունայնութեան օրերին տեսայ ամէն ինչ. արդար կայ, որ իր արդարութեան մէջ կորչում է, ամբարիշտ էլ կայ, որ ապրում է իր չարութեամբ:
16 Խիստ շատ արդար մի՛ ըլլար։Ինքզինքդ չափէ դուրս իմաստուն մի՛ կարծեր։
Զամենայն ինչ տեսի յաւուրս ունայնութեան իմոյ. է արդար կորուսեալ յարդարութեան իւրում, եւ է ամպարիշտ` որ կայ չարութեամբ իւրով:

7:16: Զամենայն ինչ տեսի յաւուրս ունայնութեան իմոյ։ Է՛ արդար կորուսեալ յարդարութեան իւրում, եւ է՛ ամպարիշտ որ կայ չարութեամբ իւրով[8551]։
[8551] Ոմանք. Միանգամայն տեսի զամենայն յաւուրս ու՛՛... որ կայ մնայ ՚ի չարութեան իւրում։
16 Ես իմ ունայնութեան օրերին տեսայ ամէն ինչ. արդար կայ, որ իր արդարութեան մէջ կորչում է, ամբարիշտ էլ կայ, որ ապրում է իր չարութեամբ:
16 Խիստ շատ արդար մի՛ ըլլար։Ինքզինքդ չափէ դուրս իմաստուն մի՛ կարծեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 Всего насмотрелся я в суетные дни мои: праведник гибнет в праведности своей; нечестивый живет долго в нечестии своем.
7:16 μὴ μη not γίνου γινομαι happen; become δίκαιος δικαιος right; just πολὺ πολυς much; many καὶ και and; even μὴ μη not σοφίζου σοφιζω make wise; sophisticated περισσά περισσος overflowing; superfluous μήποτε μηποτε lest; unless ἐκπλαγῇς εκπλησσω awestruck
7:16 אַל־ ʔal- אַל not תְּהִ֤י tᵊhˈî היה be צַדִּיק֙ ṣaddîq צַדִּיק just הַרְבֵּ֔ה harbˈē רבה be many וְ wᵊ וְ and אַל־ ʔal- אַל not תִּתְחַכַּ֖ם tiṯḥakkˌam חכם be wise יֹותֵ֑ר yôṯˈēr יֹותֵר rest לָ֖מָּה lˌāmmā לָמָה why תִּשֹּׁומֵֽם׃ tiššômˈēm שׁמם be desolate
7:16. haec quoque vidi in diebus vanitatis meae iustus perit in iustitia sua et impius multo vivit tempore in malitia suaThese things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.
16. Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:16. Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:16. Do not try to be overly just, and do not try to be more wise than is necessary, lest you become stupid.
All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness:

7:15 Всего насмотрелся я в суетные дни мои: праведник гибнет в праведности своей; нечестивый живет долго в нечестии своем.
7:16
μὴ μη not
γίνου γινομαι happen; become
δίκαιος δικαιος right; just
πολὺ πολυς much; many
καὶ και and; even
μὴ μη not
σοφίζου σοφιζω make wise; sophisticated
περισσά περισσος overflowing; superfluous
μήποτε μηποτε lest; unless
ἐκπλαγῇς εκπλησσω awestruck
7:16
אַל־ ʔal- אַל not
תְּהִ֤י tᵊhˈî היה be
צַדִּיק֙ ṣaddîq צַדִּיק just
הַרְבֵּ֔ה harbˈē רבה be many
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּתְחַכַּ֖ם tiṯḥakkˌam חכם be wise
יֹותֵ֑ר yôṯˈēr יֹותֵר rest
לָ֖מָּה lˌāmmā לָמָה why
תִּשֹּׁומֵֽם׃ tiššômˈēm שׁמם be desolate
7:16. haec quoque vidi in diebus vanitatis meae iustus perit in iustitia sua et impius multo vivit tempore in malitia sua
These things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.
16. Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:16. Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:16. Do not try to be overly just, and do not try to be more wise than is necessary, lest you become stupid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:16: Why shouldest thou destroy thyself? - תשומם tishshomem, make thyself desolate, so that thou shalt be obliged to stand alone; neither make thyself over-wise, תתחכם tithchaccam, do not pretend to abundance of wisdom. Why shouldest thou be so singular? In other words, and in modern language, "There is no need of all this watching, fasting, praying, self-denial, etc., you carry things to extremes. Why should you wish to be reputed singular and precise?" To this the man of God answers:
Albert Barnes: Notes on the Bible - 1834
7:16
Destroy thyself - The Septuagint and Vulgate render it: "be amazed." Compare "marvel not" Ecc 5:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: Be not: This verse is probably the language of an ungodly man; to which Solomon answers, as in the following verse, "Do not multiply wickedness; do not add direct opposition to godliness, to the rest of your crimes. Why should you provoke God to destroy you before your time?" Pro 25:16; Mat 6:1-7, Mat 9:14, Mat 15:2-9, Mat 23:5, Mat 23:23, Mat 23:24, Mat 23:29; Luk 18:12; Rom 10:2; Phi 3:6; Ti1 4:3
neither: Ecc 12:12; Gen 3:6; Job 11:12, Job 28:28; Pro 23:4; Rom 11:25, Rom 12:3; Co1 3:18, Co1 3:20; Col 2:18, Col 2:23; Jam 3:13-17
destroy thyself: Heb. be desolate, Mat 23:38; Rev 18:19
Geneva 1599
7:16 Be not righteous (m) over much; neither make thyself over wise: why shouldest thou destroy thyself?
(m) Do not boast too much of your own justice and wisdom.
John Gill
7:16 Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even works of supererogation, as the Pharisees formerly, and Papists now, pretend, and abstain from the lawful use of things which God has given to be enjoyed; and macerate their bodies by abstinence, fastings, pilgrimages, penance, scourges, and the like, as the Eremites among the Christians, and the Turks, as Aben Ezra on the place observes; and many there be, who, by an imprudent zeal for what they judge right, and which sometimes are mere trifles, and by unseasonable reproofs for what is wrong, expose themselves to resentment and danger. Some understand this of political and punitive justice, exercising it in too strict and rigorous a manner, according to the maxim, "summum jus saepe summa injuria est" (w); and Schultens (x), from the use of the word in the Arabic language, renders it, "be not too rigid"; and others, in a contrary sense, of too much mercy and pity to offenders. So the Midrash; and Jarchi illustrates it by the case of Saul, who had mercy on the wicked, and spared Agag. The Targum is,
"be not over righteous at a time that a sinner is found guilty of slaughter in thy court of judicature, that thou shouldest spare and not kill him;''
neither make thyself over wise; above what is written, or pretend to be wiser than others. So the Arabic version, "show not too much wisdom"; do not affect, as not to be more righteous than others, so not more wise, by finding fault with present times, or with the dispensations of Providence, or with the manners and conduct of men; setting up for a critic and a censurer of men and things; or do not pry into things, and seek after a knowledge of them, which are out of your reach, and beyond your capacity;
why shouldest thou destroy thyself? either by living too strictly and abstemiously, or by studying too closely, or by behaving in such a manner to men, as that they will seek thy destruction, and bring it on thee: or "why shouldest thou", or "whereby", or "lest, thou shouldest be stupid" (y); lose thy sense and reason, as persons who study the knowledge of things they have not a capacity for: or why shouldest thou become foolish in the eyes of all men by thy conduct and behaviour? or, "why shouldest thou be desolate" (z); alone, and nobody care to have any conversation and acquaintance with thee?
(w) Terent. Heautont. Act. 4. Sc. 4. (x) De Defect. Hod. Ling. Heb. s. 230. (y) "ut quid obstupesces?" Vatablus, Amama; "cur obstupesces?" Mercerus; "cur in stuporem te dares?" Cocceius; "qua teipsum stupidum facies?" Tigurine version; "ne obstupescas", V. L. so Sept. and Syriac versions. (z) "Ne quid desolaberis?" Pagninus, Montanus; "quare desolationem tibi accerseres?" Junius & Tremellius, Piscator, Gejerus.
John Wesley
7:16 Be not - This verse and the next have a manifest reference to Eccles 7:15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
Robert Jamieson, A. R. Fausset and David Brown
7:16 HOLDEN makes Eccles 7:16 the scoffing inference of the objector, and Eccles 7:17 the answer of Solomon, now repentant. So (1Cor 15:32) the skeptic's objection; (1Cor 15:33) the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (Eccles 7:18; Eccles 5:3, Eccles 5:7; Mt 6:1-7; Mt 9:14; Mt 23:23-24; Rom 10:3; Ti1 4:3).
over wise-- (Job 11:12; Rom 12:3, Rom 12:16), presumptuously self-sufficient, as if acquainted with the whole of divine truth.
destroy thyself--expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (Eccles 7:15); "righteous over much," to "a just man." Therefore in Eccles 7:15 it is self-justiciary, not a truly righteous man, that is meant.
7:177:17: Մի՛ կարի արդար լինիր, եւ մի՛ ճարտարեր առաւել՝ զի մի՛ թիւրեսցիս[8552]։ [8552] Ոմանք. Զի մի՛ երբէք խոտորիցիս։
17 Չափազանց արդար մի՛ լինիր եւ ոչ էլ շատ ճարտար, որ չլինի թէ սխալուես:
17 Խիստ ամբարիշտ մի՛ ըլլար ու յիմար մի՛ ըլլար. Ինչո՞ւ համար ատենդ չեկած մեռնիս։
Մի՛ կարի արդար լինիր, եւ մի՛ ճարտարեր առաւել, [74]զի մի՛ թիւրեսցիս:

7:17: Մի՛ կարի արդար լինիր, եւ մի՛ ճարտարեր առաւել՝ զի մի՛ թիւրեսցիս[8552]։
[8552] Ոմանք. Զի մի՛ երբէք խոտորիցիս։
17 Չափազանց արդար մի՛ լինիր եւ ոչ էլ շատ ճարտար, որ չլինի թէ սխալուես:
17 Խիստ ամբարիշտ մի՛ ըլլար ու յիմար մի՛ ըլլար. Ինչո՞ւ համար ատենդ չեկած մեռնիս։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 Не будь слишком строг, и не выставляй себя слишком мудрым; зачем тебе губить себя?
7:17 μὴ μη not ἀσεβήσῃς ασεβεω irreverent πολὺ πολυς much; many καὶ και and; even μὴ μη not γίνου γινομαι happen; become σκληρός σκληρος hard; harsh ἵνα ινα so; that μὴ μη not ἀποθάνῃς αποθνησκω die ἐν εν in οὐ ου not καιρῷ καιρος season; opportunity σου σου of you; your
7:17 אַל־ ʔal- אַל not תִּרְשַׁ֥ע tiršˌaʕ רשׁע be guilty הַרְבֵּ֖ה harbˌē רבה be many וְ wᵊ וְ and אַל־ ʔal- אַל not תְּהִ֣י tᵊhˈî היה be סָכָ֑ל sāḵˈāl סָכָל foolish לָ֥מָּה lˌāmmā לָמָה why תָמ֖וּת ṯāmˌûṯ מות die בְּ bᵊ בְּ in לֹ֥א lˌō לֹא not עִתֶּֽךָ׃ ʕittˈeḵā עֵת time
7:17. noli esse iustus multum neque plus sapias quam necesse est ne obstupescasBe not over just: and be not more wise than is necessary, lest thou become stupid.
17. Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
7:17. Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
7:17. Do not act with great impiety, and do not choose to be foolish, lest you die before your time.
Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself:

7:16 Не будь слишком строг, и не выставляй себя слишком мудрым; зачем тебе губить себя?
7:17
μὴ μη not
ἀσεβήσῃς ασεβεω irreverent
πολὺ πολυς much; many
καὶ και and; even
μὴ μη not
γίνου γινομαι happen; become
σκληρός σκληρος hard; harsh
ἵνα ινα so; that
μὴ μη not
ἀποθάνῃς αποθνησκω die
ἐν εν in
οὐ ου not
καιρῷ καιρος season; opportunity
σου σου of you; your
7:17
אַל־ ʔal- אַל not
תִּרְשַׁ֥ע tiršˌaʕ רשׁע be guilty
הַרְבֵּ֖ה harbˌē רבה be many
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תְּהִ֣י tᵊhˈî היה be
סָכָ֑ל sāḵˈāl סָכָל foolish
לָ֥מָּה lˌāmmā לָמָה why
תָמ֖וּת ṯāmˌûṯ מות die
בְּ bᵊ בְּ in
לֹ֥א lˌō לֹא not
עִתֶּֽךָ׃ ʕittˈeḵā עֵת time
7:17. noli esse iustus multum neque plus sapias quam necesse est ne obstupescas
Be not over just: and be not more wise than is necessary, lest thou become stupid.
7:17. Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
7:17. Do not act with great impiety, and do not choose to be foolish, lest you die before your time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ 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
17: Однако, в стремлении к счастью человек не должен переходить границы дозволенного, так как всякий грех ускоряет не только нравственную, но и физическую смерть.
Adam Clarke: Commentary on the Bible - 1831
7:17: Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? - אל תרשע הרבה al tirsha harbeh. Do not multiply wickedness, do not add direct opposition to godliness to the rest of your crimes. Why should you provoke God to destroy you before your time? Perdition will come soon enough. If you will not turn from your sins, and avoid it finally, yet keep out of it as long as you can.
It cannot be supposed, except by those who are totally unacquainted with the nature of true religion, that a man may have too much holiness, too much of the life of God in his soul! And yet a learned doctor, in three sermons on this text, has endeavored to show, out-doing Solomon's infidel, "the sin, folly, and danger of being righteous overmuch." O rare darkness!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: not: Jer 2:33, Jer 2:34; Eze 8:17, Eze 16:20; Jam 1:21
why: Gen 38:7-10; Sa1 25:38; Job 15:32, Job 15:33; Psa 55:23; Pro 10:27; Act 5:5, Act 5:10; Act 12:23
before thy time: Heb. not in thy time
Carl Friedrich Keil and Franz Delitzsch
7:17
Up to this point all is clear: righteousness and wisdom are good and wholesome, and worth striving for; but even in these a transgressing of the right measure is possible (Luther remembers the summum just summa injuria), which has as a consequence, that they become destructive to man, because he thereby becomes a caricature, and either perishes rushing from one extreme into another, or is removed out of the way by others whose hatred he provokes. But it is strange that the author now warns against an excess in wickedness, so that he seems to find wickedness, up to a certain degree, praiseworthy and advisable. So much the stranger, since "be no fool" stands as contrast to "show not thyself wise," etc.; so that "but also be no wicked person" was much rather to be expected as contrast to "be not righteous over-much." Zckler seeks to get over this difficulty with the remark: "Koheleth does not recommend a certain moderation in wickedness as if he considered it allowable, but only because he recognises the fact as established, that every man is by nature somewhat wicked." The meaning would then be: man's life is not free from wickedness, but be only not too wicked! The offensiveness of the advice is not thus removed; and besides, Eccles 7:18 demands in a certain sense, an intentional wickedness, - indeed, as Eccles 7:18 shows, a wickedness in union with the fear of God. The correct meaning of "be not wicked over-much" may be found if for תרשׁע we substitute תּחטא; in this form the good counsel at once appears as impossible, for it would be immoral, since "sinning," in all circumstances, is an act which carries in itself its own sentence of condemnation. Thus רשׁע must here be a setting oneself free from the severity of the law, which, although sin in the eyes of the over-righteous, is yet no sin in itself; and the author here thinks, in accordance with the spirit of his book, principally of that fresh, free, joyous life to which he called the young, that joy of life in its fulness which appeared to him as the best and fairest reality in this present time; but along with that, perhaps also of transgressions of the letter of the law, of shaking off the scruples of conscience which conformity to God-ordained circumstances brings along with it. He means to say: be not a narrow rigorist, - enjoy life, accommodate thyself to life; but let not the reins be too loose; and be no fool who wantonly places himself above law and discipline: Why wilt thou destroy thy life before the time by suffering vice to kill thee (Ps 34:22), and by want of understanding ruin thyself (Prov 10:21)?
(Note: An old proverb, Sota 3a, says: "A man commits no transgression unless there rules in him previously the spirit of folly.")
Geneva 1599
7:17 Be not (n) over much wicked, neither be thou foolish: why shouldest thou die before thy time?
(n) Do not tarry long when you are admonished to come out of the way of wickedness.
John Gill
7:17 Be not over much wicked,.... Not that a man should be wicked at all; but some, observing that wicked men prolong their days in wickedness, are encouraged to go into greater lengths in sin than they have yet done, and give up themselves to all iniquity; and run into excess of not, into the grossest and most scandalous enormities. Some render it, "do not disturb" or "frighten thyself" (a), distress and distract thyself with the business of life, bustling and stirring, restless and uneasy, to get wealth and riches; but be easy and satisfied with what is enjoyed, or comes without so much stir and trouble; this is the original sense of the word. The meaning seems to be, either do not multiply sin, add unto it, and continue in it; or do not aggravate it, making sins to be greater and more heinous than they are, and a man's case worse than it is, and so sink into despair; and thus it stands opposed to an ostentatious show of righteousness;
neither be thou foolish; or give up thyself to a profligate life, to go on in a course of sin, which will issue in the ruin of body and soul; or in aggravating it in an excessive manner;
why shouldest thou die before thy time? bring diseases on thy body by a wicked course of living, which will issue in death; or fall into the hands of the civil magistrate, for capital offences, for which sentence of death must pass and be executed, before a man comes to the common term of human life; see Ps 55:23; or, as Mr. Broughton renders it, "before thy ordinary time"; not before the appointed time (b). The Targum is,
"be the cause of death to thy soul;''
or through despair commit suicide.
(a) "ne paveas", Pagninus; "ne te occupes multum, aut distrahas te, sive inquietes", some in Vatablus; so Aben Ezra and Ben Melech. (b) "Ante diem", Virgil. Aeneid. 4. prope finem. Vid. Servium in ib. Ovid. Metamorph. l. 1. Fab. 4.
Robert Jamieson, A. R. Fausset and David Brown
7:17 over much wicked--so worded, to answer to "righteous over much." For if not taken thus, it would seem to imply that we may be wicked a little. "Wicked" refers to "wicked man" (Eccles 7:15); "die before thy time," to "prolongeth his life," antithetically. There may be a wicked man spared to "live long," owing to his avoiding gross excesses (Eccles 7:15). Solomon says, therefore, Be not so foolish (answering antithetically to "over wise," Eccles 7:16), as to run to such excess of riot, that God will be provoked to cut off prematurely thy day of grace (Rom 2:5). The precept is addressed to a sinner. Beware of aggravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, Eccles 7:15), when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."
7:187:18: Մի՛ ամպարշտեր կարի, եւ մի՛ լինիր խիստ՝ զի մի՛ տարաժամ մեռցիս[8553]։ [8553] Ոմանք. Ամպարշտեր յոյժ... զի մի՛ մեռանիցիս տա՛՛։
18 Շատ ամբարիշտ մի՛ լինիր եւ մի՛ լինիր խստաբարոյ, որ չլինի, թէ տարաժամ մեռնես:
18 Աղէկ է, որ մէկը բռնես ու միւսէն ալ ձեռքդ չքաշես, Վասն զի Աստուծմէ վախցողը ամենէն ապահով կ’ելլէ։
Մի՛ ամպարշտեր կարի, եւ մի՛ լինիր [75]խիստ` զի մի՛`` տարաժամ մեռցիս:

7:18: Մի՛ ամպարշտեր կարի, եւ մի՛ լինիր խիստ՝ զի մի՛ տարաժամ մեռցիս[8553]։
[8553] Ոմանք. Ամպարշտեր յոյժ... զի մի՛ մեռանիցիս տա՛՛։
18 Շատ ամբարիշտ մի՛ լինիր եւ մի՛ լինիր խստաբարոյ, որ չլինի, թէ տարաժամ մեռնես:
18 Աղէկ է, որ մէկը բռնես ու միւսէն ալ ձեռքդ չքաշես, Վասն զի Աստուծմէ վախցողը ամենէն ապահով կ’ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 Не предавайся греху, и не будь безумен: зачем тебе умирать не в свое время?
7:18 ἀγαθὸν αγαθος good τὸ ο the ἀντέχεσθαί αντεχω hold close / onto; reach σε σε.1 you ἐν εν in τούτῳ ουτος this; he καί και and; even γε γε in fact ἀπὸ απο from; away τούτου ουτος this; he μὴ μη not ἀνῇς ανιημι remiss; relax τὴν ο the χεῖρά χειρ hand σου σου of you; your ὅτι οτι since; that φοβούμενος φοβεω afraid; fear τὸν ο the θεὸν θεος God ἐξελεύσεται εξερχομαι come out; go out τὰ ο the πάντα πας all; every
7:18 טֹ֚וב ˈṭôv טֹוב good אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֶּאֱחֹ֣ז teʔᵉḥˈōz אחז seize בָּ bā בְּ in זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and גַם־ ḡam- גַּם even מִ mi מִן from זֶּ֖ה zzˌeh זֶה this אַל־ ʔal- אַל not תַּנַּ֣ח tannˈaḥ נוח settle אֶת־ ʔeṯ- אֵת [object marker] יָדֶ֑ךָ yāḏˈeḵā יָד hand כִּֽי־ kˈî- כִּי that יְרֵ֥א yᵊrˌē יָרֵא afraid אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יֵצֵ֥א yēṣˌē יצא go out אֶת־ ʔeṯ- אֵת [object marker] כֻּלָּֽם׃ kullˈām כֹּל whole
7:18. ne impie agas multum et noli esse stultus ne moriaris in tempore non tuoBe not overmuch wicked: and be not foolish, lest thou die before thy time.
18. It is good that thou shouldest take hold of this; yea, also from that withdraw not thine hand: for he that feareth God shall come forth of them all.
7:18. [It is] good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
7:18. It is good for you to support a just man. Furthermore, you should not withdraw your hand from him, for whoever fears God, neglects nothing.
Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time:

7:17 Не предавайся греху, и не будь безумен: зачем тебе умирать не в свое время?
7:18
ἀγαθὸν αγαθος good
τὸ ο the
ἀντέχεσθαί αντεχω hold close / onto; reach
σε σε.1 you
ἐν εν in
τούτῳ ουτος this; he
καί και and; even
γε γε in fact
ἀπὸ απο from; away
τούτου ουτος this; he
μὴ μη not
ἀνῇς ανιημι remiss; relax
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
ὅτι οτι since; that
φοβούμενος φοβεω afraid; fear
τὸν ο the
θεὸν θεος God
ἐξελεύσεται εξερχομαι come out; go out
τὰ ο the
πάντα πας all; every
7:18
טֹ֚וב ˈṭôv טֹוב good
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֶּאֱחֹ֣ז teʔᵉḥˈōz אחז seize
בָּ בְּ in
זֶ֔ה zˈeh זֶה this
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
אַל־ ʔal- אַל not
תַּנַּ֣ח tannˈaḥ נוח settle
אֶת־ ʔeṯ- אֵת [object marker]
יָדֶ֑ךָ yāḏˈeḵā יָד hand
כִּֽי־ kˈî- כִּי that
יְרֵ֥א yᵊrˌē יָרֵא afraid
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יֵצֵ֥א yēṣˌē יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
כֻּלָּֽם׃ kullˈām כֹּל whole
7:18. ne impie agas multum et noli esse stultus ne moriaris in tempore non tuo
Be not overmuch wicked: and be not foolish, lest thou die before thy time.
7:18. [It is] good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
7:18. It is good for you to support a just man. Furthermore, you should not withdraw your hand from him, for whoever fears God, neglects nothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
18: Мудрый человек сумеет найти средину и избежать крайностей бездушного ригоризма и нравственной распущенности, разумно пользуясь жизнью и оставаясь праведным. Некоторые толкователи находят здесь намеки на фарисейский ригоризм и распущенность саддукеев.
Adam Clarke: Commentary on the Bible - 1831
7:18: It is good that thou shouldest take hold or this - Do not let such an observation slip: take hold of this; do not forget that. Get what you can in an honest way; but do not forget to get true religion; for he that fears God will be saved from all evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: good: Ecc 11:6; Pro 4:25-27, Pro 8:20; Luk 11:42
for: Ecc 8:12, Ecc 12:13; Psa 25:12-14, Psa 145:19, Psa 145:20; Jer 32:40; Mal 4:2; Luk 1:50
Carl Friedrich Keil and Franz Delitzsch
7:18
"It is good that thou holdest fast to the one," - viz. righteousness and wisdom, - and withdrawest not thy hand from the other, - viz. a wickedness which renounces over-righteousness and over-wisdom, or an unrestrained life; - for he who fears God accomplishes all, i.e., both, the one as well as the other. Luther, against the Vulg.: "for he who fears God escapes all." But what "all"? Tyler, Bullock, and others reply: "All the perplexities of life;" but no such thing is found in the text here, however many perplexities may be in the book. Better, Zckler: the evil results of the extreme of false righteousness as of bold wickedness. But that he does not destroy himself and does not die before his time, is yet only essentially one thing which he escapes; also, from Eccles 7:15, only one thing, אבד, is taken. Thus either: the extremes (Umbr.), or: the extremes together with their consequences. The thought presents a connected, worthy conclusion. But if ěth-kullam, with its retrospective suffix, can be referred to that which immediately precedes, this ought to have the preference. Ginsburg, with Hitzig: "Whoso feareth God will make his way with both;" but what an improbable phrase! Jerome, with his vague nihil negligit, is right as to the meaning. In the Bible, the phrase ה ... יחא, egressus est urbem, Gen 44:4, cf. Jer 10:20, is used; and in the Mishna, יצא את־ידי חובתו, i.e., he has discharged his duty, he is quit of it by fulfilling it. For the most part, יצא merely is used: he has satisfied his duty; and יצא לא, he has not satisfied it, e.g., Berachoth 2:1. Accordingly יחא - since ěth-kullam relates to, "these ought he to have done, and not to leave the other undone," Mt 23:23 - here means: he who fears God will set himself free from all, will acquit himself of the one as well as of the other, will perform both, and thus preserve the golden via media.
Geneva 1599
7:18 [It is] good that thou shouldest take hold of (o) this; yea, also from (p) this withdraw not thy hand: for he that feareth God shall escape from them all.
(o) That is, on these admonitions that go before.
(p) Consider what desolation and destruction will come, if you do not obey them.
John Gill
7:18 It is good that thou shouldest take hold of this,.... This advice, as the Arabic version, in the several branches of it; neither to be over much righteous or wicked, and over much wise or foolish; to avoid the one and the other, to keep clear of extremes, and pursue the path that is safest; such advice as this it is right to lay hold on, embrace, and hold fast;
yea, also from this withdraw not thine hand; from what follows concerning the fear of God; or "this and this" may be rendered "this and that" (c), and the sense be, lay hold on this, that is, the last part of the advice, not to be over much wicked or foolish, which is often the cause of an immature death; and do not slacken or be remiss in regarding that other and first part of it, not to be over much righteous or wise;
for he that feareth God shall come forth of them all; or escape them all; the phrase is become Rabbinical, that, is, he shall be free or exempt from them all; from over much righteousness and over much wisdom, and over much wickedness or over much folly; the fear of God, which is the beginning of wisdom, is the best preservative from, and antidote against, these things; for a man that fears God is humble, and renounces his own righteousness, and distrusts his own wisdom; he fears to commit sin, and shuns folly.
(c) So Broughton, Rambachius, and others.
John Wesley
7:18 Take hold of - Embrace and practise this counsel. Shall come - Shall be delivered from all extremes, and from all the evil consequences of them.
Robert Jamieson, A. R. Fausset and David Brown
7:18 this . . . this--the two opposite excesses (Eccles 7:16-17), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.
he that feareth God shall come forth of them all--shall escape all such extremes (Prov 3:7).
7:197:19: Բարի՛ է թէ ՚ի կողմն այսոսիկ լինիցիս. սակայն եւ յայսմիկ մի՛ պղծեր զձեռն քո. զի որ երկնչի յԱստուծոյ՝ անցցէ ընդ ամենայն[8554]։ [8554] Ոմանք. Բարի է քեզ եթէ պաշտպանիցիս յայսոսիկ. սակայն եւ այսիւ մի՛ պղծիցես զձե՛՛... վասն զի երկիւղածն յԱստուծոյ անցցէ։ Ուր ՚ի լուս՛՛. մերումս նշանակի՝ սակայն եւ այսու։
19 Լաւ է, որ մէկը բռնես եւ միւսից էլ ձեռքդ չքաշես, որովհետեւ ով երկնչում է Աստծուց, նա կ’ազատուի ամէն բանից:
19 Իմաստութիւնը աւելի ոյժ կու տայ իմաստունին, Քան թէ քաղաքի մը մէջ եղող տասը իշխան՝ այն քաղաքին։
Բարի է եթէ [76]ի կողմն այսոսիկ լինիցիս. սակայն եւ յայսմիկ մի՛ պղծեր`` զձեռն քո. զի որ երկնչի յԱստուծոյ` անցցէ ընդ ամենայն:

7:19: Բարի՛ է թէ ՚ի կողմն այսոսիկ լինիցիս. սակայն եւ յայսմիկ մի՛ պղծեր զձեռն քո. զի որ երկնչի յԱստուծոյ՝ անցցէ ընդ ամենայն[8554]։
[8554] Ոմանք. Բարի է քեզ եթէ պաշտպանիցիս յայսոսիկ. սակայն եւ այսիւ մի՛ պղծիցես զձե՛՛... վասն զի երկիւղածն յԱստուծոյ անցցէ։ Ուր ՚ի լուս՛՛. մերումս նշանակի՝ սակայն եւ այսու։
19 Լաւ է, որ մէկը բռնես եւ միւսից էլ ձեռքդ չքաշես, որովհետեւ ով երկնչում է Աստծուց, նա կ’ազատուի ամէն բանից:
19 Իմաստութիւնը աւելի ոյժ կու տայ իմաստունին, Քան թէ քաղաքի մը մէջ եղող տասը իշխան՝ այն քաղաքին։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 Хорошо, если ты будешь держаться одного и не отнимать руки от другого; потому что кто боится Бога, тот избежит всего того.
7:19 ἡ ο the σοφία σοφια wisdom βοηθήσει βοαω scream; shout τῷ ο the σοφῷ σοφος wise ὑπὲρ υπερ over; for δέκα δεκα ten ἐξουσιάζοντας εξουσιαζω influence; have authority τοὺς ο the ὄντας ειμι be ἐν εν in τῇ ο the πόλει πολις city
7:19 הַֽ hˈa הַ the חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom תָּעֹ֣ז tāʕˈōz עזז be strong לֶ le לְ to † הַ the חָכָ֑ם ḥāḵˈām חָכָם wise מֵֽ mˈē מִן from עֲשָׂרָה֙ ʕᵃśārˌā עֲשָׂרָה ten שַׁלִּיטִ֔ים šallîṭˈîm שַׁלִּיט tyrant אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be בָּ bā בְּ in † הַ the עִֽיר׃ ʕˈîr עִיר town
7:19. bonum est te sustentare iustum sed et ab illo ne subtrahas manum tuam quia qui Deum timet nihil neglegitIt is good that thou shouldst hold up the just, yea and from him withdraw not thy hand: for he that feareth God, neglecteth nothing.
19. Wisdom is a strength to the wise man more than ten rulers which are in a city.
7:19. Wisdom strengtheneth the wise more than ten mighty [men] which are in the city.
7:19. Wisdom has strengthened the wise more than ten princes of a city.
It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all:

7:18 Хорошо, если ты будешь держаться одного и не отнимать руки от другого; потому что кто боится Бога, тот избежит всего того.
7:19
ο the
σοφία σοφια wisdom
βοηθήσει βοαω scream; shout
τῷ ο the
σοφῷ σοφος wise
ὑπὲρ υπερ over; for
δέκα δεκα ten
ἐξουσιάζοντας εξουσιαζω influence; have authority
τοὺς ο the
ὄντας ειμι be
ἐν εν in
τῇ ο the
πόλει πολις city
7:19
הַֽ hˈa הַ the
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
תָּעֹ֣ז tāʕˈōz עזז be strong
לֶ le לְ to
הַ the
חָכָ֑ם ḥāḵˈām חָכָם wise
מֵֽ mˈē מִן from
עֲשָׂרָה֙ ʕᵃśārˌā עֲשָׂרָה ten
שַׁלִּיטִ֔ים šallîṭˈîm שַׁלִּיט tyrant
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֖וּ hāyˌû היה be
בָּ בְּ in
הַ the
עִֽיר׃ ʕˈîr עִיר town
7:19. bonum est te sustentare iustum sed et ab illo ne subtrahas manum tuam quia qui Deum timet nihil neglegit
It is good that thou shouldst hold up the just, yea and from him withdraw not thy hand: for he that feareth God, neglecteth nothing.
7:19. Wisdom strengtheneth the wise more than ten mighty [men] which are in the city.
7:19. Wisdom has strengthened the wise more than ten princes of a city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-23: Ту же мысль выразил Соломон в своей молитве — именно в словах: ибо нет человека, который не грешил бы (3: Цар 8:46). Эта мысль легко связывается с последующими стихами, в которых внушается снисходительность к людям; но связь ее с предшествующим не ясна. А, между тем, 20-й стих начинается частицей יכ (ki), которая указывает на то, что этот стих содержит обоснование предшествующей мысли. Ход мыслей вероятно таков: необходимо заботиться о приобретении мудрости, охраняющей человека и от излишней строгости и от нравственной распущенности, так как нет человека на земле, который делал бы и не грешил.
Adam Clarke: Commentary on the Bible - 1831
7:19: Wisdom strengtheneth the wise - One wise, thoroughly learned, and scientific man, may be of more use in fortifying and defending a city, than ten princes. Witness the case of Syracuse, when attacked by the Romans both by sea and land. Archimedes, by his engines, burnt and dashed their fleet to pieces, and destroyed all that came near the walls. And had not the city been betrayed and he killed, all their force and skill could not have taken it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: Ecc 9:15-18; Sa2 20:16-22; Pro 21:22, Pro 24:5; Col 1:9-11
Carl Friedrich Keil and Franz Delitzsch
7:19
"Wisdom affords strong protection to the wise man more than ten mighty men who are in the city." We have to distinguish, as is shown under Ps 31:3, the verbs עזז, to be strong, and עוּז, to flee for refuge; תּעז is the fut. of the former, whence מעז, stronghold, safe retreat, protection, and with ל, since עזז means not only to be strong, but also to show oneself strong, as at Eccl 9:20, to feel and act as one strong; it has also the trans. meaning, to strengthen, as shown in Ps 68:29, but here the intrans. suffices: wisdom proves itself strong for the wise man. The ten shallithim are not, with Ginsburg, to be multiplied indefinitely into "many mighty men." And it is not necessary, with Desvoeux, Hitz., Zckl., and others, to think of ten chiefs (commanders of forces), including the portions of the city garrison which they commanded. The author probably in this refers to some definite political arrangement, perhaps to the ten archons, like those Assyrian salaṭ, vice-regents, after whom as eponyms the year was named by the Greeks. שׁלּיט, in the Asiatic kingdom, was not properly a military title. And did a town then need protection only in the time of war, and not also at other times, against injury threatening its trade, against encroachments on its order, against the spread of infectious diseases, against the force of the elements? As the Deutero-Isaiah (Is 60:17) says of Jerusalem: "I will make thy officers peace, and thine exactors righteousness," so Koheleth says here that wisdom affords a wise man as strong a protection as a powerful decemvirate a city; cf. Prov 24:5: "A wise man is ba'oz," i.e., mighty.
John Gill
7:19 Wisdom strengtheneth the wise,.... Against such extremes as before mentioned; it is a guard about him, as well as a guide unto him; it is a defence unto him, as before observed, Eccles 7:12; and is better than strength of body, or weapons of war, Eccles 9:16; and a wise man does greater things by it than a strong man with them, and is safer with it than he can be by them. Some understand this of Christ, the Wisdom of God, without whom a good man can do nothing, but all things through him strengthening him; and who being a strong tower and place of refuge to him, he is safer in him than if he was in the strongest garrison, and under the protection of ever so large a number of valiant men: Christ, and grace from him, strengthen
more than ten mighty men which are in the city; that is, than many mighty men, or men of war, which guard a city; the city of Jerusalem, or any other. The Targum applies this to Joseph, and paraphrases it,
"the wisdom of Joseph the son of Jacob helped him to make him wiser than all his ten righteous brethren.''
John Wesley
7:19 Strengthen - Supports him in, and secures him against troubles and dangers.
Robert Jamieson, A. R. Fausset and David Brown
7:19 Hebrew, "The wisdom," that is, the true wisdom, religion (Ti2 3:15).
than ten mighty--that is, able and valiant generals (Eccles 7:12; Eccles 9:13-18; Prov 21:22; Prov 24:5). These "watchmen wake in vain, except the Lord keep the city" (Ps 127:1).
7:207:20: Իմաստութիւն օգնեսցէ իմաստնոյն քան զտա՛սն իշխան որ իցեն ՚ի քաղաքի։
20 Իմաստութիւնն աւելի շատ է օգնում իմաստունին, քան քաղաքում գտնուող տասը իշխան:
20 Իրաւ որ երկրի վրայ արդար մարդ չկայ, Որ աղէկութիւն ընէ ու մեղք չգործէ։
Իմաստութիւն օգնեսցէ իմաստնոյն քան զտասն իշխան որ իցեն ի քաղաքի:

7:20: Իմաստութիւն օգնեսցէ իմաստնոյն քան զտա՛սն իշխան որ իցեն ՚ի քաղաքի։
20 Իմաստութիւնն աւելի շատ է օգնում իմաստունին, քան քաղաքում գտնուող տասը իշխան:
20 Իրաւ որ երկրի վրայ արդար մարդ չկայ, Որ աղէկութիւն ընէ ու մեղք չգործէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 Мудрость делает мудрого сильнее десяти властителей, которые в городе.
7:20 ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human οὐκ ου not ἔστιν ειμι be δίκαιος δικαιος right; just ἐν εν in τῇ ο the γῇ γη earth; land ὃς ος who; what ποιήσει ποιεω do; make ἀγαθὸν αγαθος good καὶ και and; even οὐχ ου not ἁμαρτήσεται αμαρτανω sin
7:20 כִּ֣י kˈî כִּי that אָדָ֔ם ʔāḏˈām אָדָם human, mankind אֵ֥ין ʔˌên אַיִן [NEG] צַדִּ֖יק ṣaddˌîq צַדִּיק just בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make טֹּ֖וב ṭṭˌôv טֹוב good וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֶחֱטָֽא׃ yeḥᵉṭˈā חטא miss
7:20. sapientia confortabit sapientem super decem principes civitatisWisdom hath strengthened the wise more than ten princes of the city.
20. Surely there is not a righteous man upon earth, that doeth good, and sinneth not.
7:20. For [there is] not a just man upon earth, that doeth good, and sinneth not.
7:20. But there is no just man on earth, who does good and does not sin.
Wisdom strengtheneth the wise more than ten mighty [men] which are in the city:

7:19 Мудрость делает мудрого сильнее десяти властителей, которые в городе.
7:20
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἔστιν ειμι be
δίκαιος δικαιος right; just
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὃς ος who; what
ποιήσει ποιεω do; make
ἀγαθὸν αγαθος good
καὶ και and; even
οὐχ ου not
ἁμαρτήσεται αμαρτανω sin
7:20
כִּ֣י kˈî כִּי that
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
אֵ֥ין ʔˌên אַיִן [NEG]
צַדִּ֖יק ṣaddˌîq צַדִּיק just
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
טֹּ֖וב ṭṭˌôv טֹוב good
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֶחֱטָֽא׃ yeḥᵉṭˈā חטא miss
7:20. sapientia confortabit sapientem super decem principes civitatis
Wisdom hath strengthened the wise more than ten princes of the city.
7:20. For [there is] not a just man upon earth, that doeth good, and sinneth not.
7:20. But there is no just man on earth, who does good and does not sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:20: There is not a just man upon earth, that doeth good, and sinneth not - לא יחטא lo yechta, that may not sin. There is not a man upon earth, however just he may be, and habituated to do good, but is peccable - liable to commit sin; and therefore should continually watch and pray, and depend upon the Lord. But the text does not say, the just man does commit sin, but simply that he may sin; and so our translators have rendered it in Sa1 2:25, twice in Kg1 8:31, Kg1 8:46, and Ch2 6:36; and the reader is requested to consult the note on Kg1 8:46, where the proper construction of this word may be found, and the doctrine in question is fully considered.
Albert Barnes: Notes on the Bible - 1834
7:20: The connection of this verse with Ecc 7:18-19 becomes clearer if it is borne in mind that the fear of God, wisdom, and justice, are merely different sides of one and the same character, the formation of which is the aim of all the precepts in this chapter. The words "just" Ecc 7:15, Ecc 7:20 and "righteous" Ecc 7:16 are exactly the same in Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: there: Kg1 8:46; Ch2 6:36; Job 15:14-16; Psa 130:3, Psa 143:2; Pro 20:9; Isa 53:6; Rom 3:23; Jam 3:2; Jo1 1:8-10
doeth: Isa 64:6
Carl Friedrich Keil and Franz Delitzsch
7:20
"For among men there is not a righteous man on the earth, who doeth good, and sinneth not." The original passage, found in Solomon's prayer at the consecration of the temple, is briefer, 3Kings 8:46 : "There is no man who sinneth not." Here the words might be וגו צדּיק אדם אין, there is no righteous man ... . Adam stands here as representing the species, as when we say in Germ.: Menschen gibt es keine gerechten auf Erden [men, there are none righteous on earth]; cf. Ex 5:16 : "Straw, none was given." The verification of Eccles 7:19 by reference to the fact of the common sinfulness from which even the most righteous cannot free himself, does not contradict all expectation to the same degree as the ki in Eccles 7:7; but yet it surprises us, so that Mercer and Grtz, with Aben Ezra, take Eccles 7:20 as the verification of Eccles 7:16, here first adduced, and Knobel and Heiligst. and others connect it with Eccles 7:21, Eccles 7:22, translating: "Because there is not a just man ... , therefore it is also the part of wisdom to take no heed unto all words," etc. But these are all forced interpretations; instead of the latter, we would rather suppose that Eccles 7:20 originally stood after Eccles 7:22, and is separated from its correct place. But yet the sequence of thought lying before us may be conceived, and that not merely as of necessity, but as that which was intended by the author. On the whole, Hitzig is correct: "For every one, even the wise man, sins; in which case virtue, which has forsaken him, does not protect him, but wisdom proves itself as his means of defence." Zckler adds: "against the judicial justice of God;" but one escapes from this by a penitent appeal to grace, for which there is no need for the personal property of wisdom; there is thus reason rather for thinking on the dangerous consequences which often a single false step has for a man in other respects moral; in the threatening complications in which he is thereby involved, it is wisdom which then protects him and delivers him. Otherwise Tyler, who by the עז, which the wise has in wisdom, understands power over evil, which is always moving itself even in the righteous. But the sinning spoken of in Eccles 7:20 is that which is unavoidable, which even wisdom cannot prevent or make inefficacious. On the contrary, it knows how to prevent the destruction which threatens man from his transgressions, and to remove the difficulties and derangements which thence arise. The good counsel following is connected by gam with the foregoing. The exhortation to strive after wisdom, contained in Eccles 7:19, which affords protection against the evil effects of the failures which run through the life of the righteous, is followed by the exhortation, that one conscious that he himself is not free from transgression, should take heed to avoid that tale-bearing which finds pleasure in exposing to view the shortcomings of others.
John Gill
7:20 For there is not a just man upon earth,.... Or "although", or "notwithstanding" (d), wisdom is so beneficial, and guards and strengthens a good man, yet no man has such a share of it as to live without sin; there was not then one on earth, there never had been, one, nor never would be, nor has been, excepting the man Christ Jesus; who indeed, as man, was perfectly just, while here on earth, and went about doing good, and never sinned in all his life; but this cannot be said of any other, no, not of one that is truly and really just; not externally and in his own opinion only, but who is made so by the obedience of Christ, or by his righteousness imputed to him, while he is here on earth; otherwise in heaven, where the spirits of just men are made perfect, there it may be said of them what follows, but nowhere else;
that doeth good, and sinneth not; it is the character of a just man to do good, to do that which is according to the will of God, from a principle of love to him, through faith in him, in the name and strength of Christ, and with a view to the glory of God; to do good in such a sense wicked men cannot; only such who are made good by the grace of God, are regenerated and made new creatures in Christ, are quickened by his Spirit, and are true believers in him; who appear to be what they are, by the fruits of good works they bring forth; and this not in a mercenary way, or in order to obtain life and righteousness, but as constrained by the grace of God, by which they are freely justified; and yet these are not free from sin, as appears by their confessions and complaints, by their backslidings, slips, and falls, and their petitions for fresh discoveries of pardoning grace; and even are not without sin, and the commission of it, in religious duties, or while they are doing good; hence their righteousness is said to be as filthy rags, and mention is made of the iniquity of holy things, Is 64:6. The Targum is,
"that does good all his days, and sins not before the Lord.''
Aben Ezra justly gives the sense thus,
"who does good always, and never sins;''
and observes that there are none but sin in thought, word, or deed. The poet (e) says,
"to sin is common to all men;''
no man, though ever so good, is perfect on earth, or free from sin; see 3Kings 8:46. Alshech's paraphrase is,
"there is not a righteous man on earth, that does good, and sins not; , "in that good";''
which is the true sense of the words.
(d) "quamvis", Junius & Tremelllus, Amama, so Broughton; "attamen", Grotius. (e) Sophoclis Antigone, v. 1140.
John Wesley
7:20 Sinneth not - Who is universally and perfectly good.
Robert Jamieson, A. R. Fausset and David Brown
7:20 Referring to Eccles 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.
7:217:21: Զի մարդ ո՛չ գոյ ՚ի վերայ երկրի՝ որ գործէ զբարիս, եւ ո՛չ մեղանչիցէ[8555]։ [8555] Ոմանք. Ոչ գոյ արդար ՚ի վերայ երկրի՝ որ արասցէ բարի։
21 Երկրի վրայ չկայ արդար մի մարդ, որ բարի գործ անի եւ չմեղանչի:
21 Արդ քու սիրտդ ամէն խօսուած խօսքերուն մի՛ տար, Որպէս զի քու ծառայիդ անէծք տալը չլսես
Զի մարդ ոչ գոյ արդար ի վերայ երկրի` որ գործէ զբարիս, եւ ոչ մեղանչիցէ:

7:21: Զի մարդ ո՛չ գոյ ՚ի վերայ երկրի՝ որ գործէ զբարիս, եւ ո՛չ մեղանչիցէ[8555]։
[8555] Ոմանք. Ոչ գոյ արդար ՚ի վերայ երկրի՝ որ արասցէ բարի։
21 Երկրի վրայ չկայ արդար մի մարդ, որ բարի գործ անի եւ չմեղանչի:
21 Արդ քու սիրտդ ամէն խօսուած խօսքերուն մի՛ տար, Որպէս զի քու ծառայիդ անէծք տալը չլսես
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 Нет человека праведного на земле, который делал бы добро и не грешил бы;
7:21 καί και and; even γε γε in fact εἰς εις into; for πάντας πας all; every τοὺς ο the λόγους λογος word; log οὓς ος who; what λαλήσουσιν λαλεω talk; speak μὴ μη not θῇς τιθημι put; make καρδίαν καρδια heart σου σου of you; your ὅπως οπως that way; how μὴ μη not ἀκούσῃς ακουω hear τοῦ ο the δούλου δουλος subject σου σου of you; your καταρωμένου καταραομαι curse σε σε.1 you
7:21 גַּ֤ם gˈam גַּם even לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the דְּבָרִים֙ ddᵊvārîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak אַל־ ʔal- אַל not תִּתֵּ֖ן tittˌēn נתן give לִבֶּ֑ךָ libbˈeḵā לֵב heart אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant מְקַלְלֶֽךָ׃ mᵊqallˈeḵā קלל be slight
7:21. non est enim homo iustus in terra qui faciat bonum et non peccetFor there is no just man upon earth, that doth good, and sinneth not.
21. Also take not heed unto all words that are spoken; lest thou hear thy servant curse thee:
7:21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
7:21. So then, do not attach your heart to every word that is spoken, lest perhaps you may hear your servant speaking ill of you.
For [there is] not a just man upon earth, that doeth good, and sinneth not:

7:20 Нет человека праведного на земле, который делал бы добро и не грешил бы;
7:21
καί και and; even
γε γε in fact
εἰς εις into; for
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
λαλήσουσιν λαλεω talk; speak
μὴ μη not
θῇς τιθημι put; make
καρδίαν καρδια heart
σου σου of you; your
ὅπως οπως that way; how
μὴ μη not
ἀκούσῃς ακουω hear
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καταρωμένου καταραομαι curse
σε σε.1 you
7:21
גַּ֤ם gˈam גַּם even
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דְּבָרִים֙ ddᵊvārîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
אַל־ ʔal- אַל not
תִּתֵּ֖ן tittˌēn נתן give
לִבֶּ֑ךָ libbˈeḵā לֵב heart
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
מְקַלְלֶֽךָ׃ mᵊqallˈeḵā קלל be slight
7:21. non est enim homo iustus in terra qui faciat bonum et non peccet
For there is no just man upon earth, that doth good, and sinneth not.
7:21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
7:21. So then, do not attach your heart to every word that is spoken, lest perhaps you may hear your servant speaking ill of you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:21: Also take no heed unto all words that are spoken - This is good advice, and much for every man's peace through life.
Thy servant curse thee - מקללך mekallelecha, make light of thee, speak evil of thee.
Albert Barnes: Notes on the Bible - 1834
7:21: Curse ... cursed - Rather, speak evil of ... spoken evil of.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: take no heed: Heb. give not thine heart, Sa2 19:19
unto: Sa2 16:10; Isa 29:21; Co1 13:5-7
Carl Friedrich Keil and Franz Delitzsch
7:21
"Also give not thy heart to all the words which one speaketh, lest thou shouldest hear thy servant curse thee. For thy heart knoweth in many cases that thou also hast cursed others." The talk of the people, who are the indef. subj. of ילבּרוּ (lxx, Targ., Syr. supply ἀσεβεῖς), is not about "thee who givest heed to the counsels just given" (Hitz., Zckl.), for the restrictive עליך is wanting; and why should a servant be zealous to utter imprecations on the conduct of his master, which rests on the best maxims? It is the babbling of the people in general that is meant. To this one ought not to turn his heart (ל ... נתן, as at Eccles 1:13, Eccles 1:17; Eccles 8:9, Eccles 8:16), i.e., gives wilful attention, ne (לא אשׁר = פּן, which does not occur in the Book of Koheleth) audias servum tuum tibi maledicere; the particip. expression of the pred. obj. follows the analogy of Gen 21:9, Ewald, 284b, and is not a Graecism; for since in this place hearing is meant, not immediately, but mediated through others, the expression would not in good Greek be with the lxx ... τοῦ δούλου σου καταρωμένου σε, but τὸν δοῦλόν σου καταρᾶσθαι σε. The warning has its motive in this, that by such roundabout hearing one generally hears most unpleasant things; and on hearsay no reliance can be placed. Such gossiping one should ignore, should not listen to it at all; and if, nevertheless, something so bad is reported as that our own servant has spoken words of imprecation against us, yet we ought to pass that by unheeded, well knowing that we ourselves have often spoken harsh words against others. The expression וגו ידע, "thou art conscious to thyself that," is like פּע ר, 3Kings 2:44, not the obj. accus. dependent on ידע (Hitz.), "many cases where also thou ...," but the adv. accus. of time to קּלּלתּ; the words are inverted (Ewald, 336b), the style of Koheleth being fond of thus giving prominence to the chief conception (Eccles 7:20, Eccles 5:18; Eccles 3:13). The first gam, although it belongs to "thine, thy," as at Eccles 7:22 it is also connected with "thou,"
(Note: גּם־אתּ, on account of the half pause, accented on the penult. according to the Masora.)
stands at the beginning of the sentence, after such syntactical examples as Hos 6:11; Zech 9:11; and even with a two-membered sentence, Job 2:10.
Geneva 1599
7:21 Also take no (q) heed to all words that are spoken; lest thou hear thy servant curse thee:
(q) Credit them not, neither care for them.
John Gill
7:21 Also take no heed unto all words that are spoken,.... Seeing so it is, that imperfection attends the best of men, no man is wise at all times, foolish words and unguarded expressions will sometimes drop from him, which it is better to take no notice of; they should not be strictly attended to, and closely examined, since they will not bear it. A man should not listen to everything that is said of himself or others; he should not curiously inquire what men say of him; and what he himself hears he should take no notice of; it is often best to let it pass, and not call it over again; to feign the hearing of a thing, or make as if you did not hear it; for oftentimes, by rehearsing a matter, or taking up words spoken, a deal of trouble and mischief follows; a man should not "give his heart" (f) to it, as it is in the Hebrew text; he should not give his mind to what is said of him, but be careless and indifferent about it; much less should he lay it up in his mind, and meditate revenge for it. The Targum, Septuagint, Syriac, and Arabic versions, restrain it to words spoken by wicked men, whose tongues are their own, and will say what they please; among these may be ranked, more especially, detractors, whisperers, backbiters, and talebearers, who should not be listened unto and encouraged; though there is no necessity of thus limiting the sense, which is more general, and may include what is said by any man, even good men, since they have their infirmities; it seems chiefly to have respect to defamatory words, by what follows;
lest thou hear thy servant curse thee; speak slightly, scoffingly, and reproachfully of thee, as Shimei of David; which must be very disagreeable and vexatious to hear from one so mean and abject, and who is dependent on him, earns his bread of him, and gets his livelihood in his service; and to whom, perhaps, he has been kind, and so is guilty of base ingratitude, which aggravates the more; or, if not, if what he says is just, to hear it must give great uneasiness.
(f) "ne des tuum cor", Montanus.
John Wesley
7:21 Also - Do not strictly search into them, nor listen to hear them.
Robert Jamieson, A. R. Fausset and David Brown
7:21 As therefore thou being far from perfectly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the self-righteous do (Eccles 7:16; Lk 18:9, Lk 18:11), and thereby shorten their lives (Eccles 7:15-16), of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God (Mt 18:32-35).
7:227:22: Սակայն յամենայն բանս զոր խօսիցին ամպարիշտք՝ մի՛ դներ ՚ի սրտի քում։ Զի մի՛ լուիցես դու անէծս ՚ի ծառայէ քումմէ՝ որ զքեզ անիծանիցէ[8556]։ [8556] Ոմանք. Սակայն զամենայն... որ զքեզ անիծցէ։
22 Բայց դու ամբարիշտների ասած ամէն խօսք սրտիդ շատ մօտ մի՛ ընդունիր, որ ծառայիդ անէծքը չլսես, երբ նա քեզ անիծի:
22 Վասն զի քու սիրտդ գիտէ թէ Դուն ալ շատ անգամ ուրիշներուն անէծք տուած ես։
Սակայն զամենայն բանս զոր խօսիցին [77]ամպարիշտք` մի՛ դներ ի սրտի քում. զի մի՛ լուիցես դու անէծս ի ծառայէ քումմէ` որ զքեզ անիծանիցէ:

7:22: Սակայն յամենայն բանս զոր խօսիցին ամպարիշտք՝ մի՛ դներ ՚ի սրտի քում։ Զի մի՛ լուիցես դու անէծս ՚ի ծառայէ քումմէ՝ որ զքեզ անիծանիցէ[8556]։
[8556] Ոմանք. Սակայն զամենայն... որ զքեզ անիծցէ։
22 Բայց դու ամբարիշտների ասած ամէն խօսք սրտիդ շատ մօտ մի՛ ընդունիր, որ ծառայիդ անէծքը չլսես, երբ նա քեզ անիծի:
22 Վասն զի քու սիրտդ գիտէ թէ Դուն ալ շատ անգամ ուրիշներուն անէծք տուած ես։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 поэтому не на всякое слово, которое говорят, обращай внимание, чтобы не услышать тебе раба твоего, когда он злословит тебя;
7:22 ὅτι οτι since; that πλειστάκις πλειστακις you καὶ και and; even καθόδους καθοδος much; many κακώσει κακοω do bad; turn bad καρδίαν καρδια heart σου σου of you; your ὅπως οπως that way; how καί και and; even γε γε in fact σὺ συ you κατηράσω καταραομαι curse ἑτέρους ετερος different; alternate
7:22 כִּ֛י kˈî כִּי that גַּם־ gam- גַּם even פְּעָמִ֥ים pᵊʕāmˌîm פַּעַם foot רַבֹּ֖ות rabbˌôṯ רַב much יָדַ֣ע yāḏˈaʕ ידע know לִבֶּ֑ךָ libbˈeḵā לֵב heart אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] גַּם־ gam- גַּם even אַתָּ֖האת *ʔattˌā אַתָּה you קִלַּ֥לְתָּ qillˌaltā קלל be slight אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
7:22. sed et cunctis sermonibus qui dicuntur ne accommodes cor tuum ne forte audias servum tuum maledicentem tibiBut do not apply thy heart to all words that are spoken: lest perhaps thou hear thy servant reviling thee.
22. for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
7:22. For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
7:22. For your conscience knows that you, too, have repeatedly spoken evil of others.
Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:

7:21 поэтому не на всякое слово, которое говорят, обращай внимание, чтобы не услышать тебе раба твоего, когда он злословит тебя;
7:22
ὅτι οτι since; that
πλειστάκις πλειστακις you
καὶ και and; even
καθόδους καθοδος much; many
κακώσει κακοω do bad; turn bad
καρδίαν καρδια heart
σου σου of you; your
ὅπως οπως that way; how
καί και and; even
γε γε in fact
σὺ συ you
κατηράσω καταραομαι curse
ἑτέρους ετερος different; alternate
7:22
כִּ֛י kˈî כִּי that
גַּם־ gam- גַּם even
פְּעָמִ֥ים pᵊʕāmˌîm פַּעַם foot
רַבֹּ֖ות rabbˌôṯ רַב much
יָדַ֣ע yāḏˈaʕ ידע know
לִבֶּ֑ךָ libbˈeḵā לֵב heart
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
גַּם־ gam- גַּם even
אַתָּ֖האת
*ʔattˌā אַתָּה you
קִלַּ֥לְתָּ qillˌaltā קלל be slight
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
7:22. sed et cunctis sermonibus qui dicuntur ne accommodes cor tuum ne forte audias servum tuum maledicentem tibi
But do not apply thy heart to all words that are spoken: lest perhaps thou hear thy servant reviling thee.
7:22. For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
7:22. For your conscience knows that you, too, have repeatedly spoken evil of others.
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Adam Clarke: Commentary on the Bible - 1831
7:22: Thou thyself - hast cursed others - קללת kalalta, thou hast spoken evil; hast vilified others. O, who is free from evil speaking, from uncharitable speaking; from detailing their neighbor's faults, from whispering, talebearing, and backbiting? Do not wonder if God, in his justice, permit thee to be calumniated, seeing thou hast so frequently calumniated others. See my discourse on Psa 15:1-5 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: also: Kg1 2:44; Mat 15:19, Mat 18:32-35; Joh 8:7-9; Jam 3:9
John Gill
7:22 For oftentimes also thine own heart knoweth,.... Or "thy conscience", as the Vulgate Latin version, which is as a thousand witnesses; which, if a man attends to, he will be convinced of his own faults, failings, and infirmities, he is frequently in the commission of. Particularly,
that thou thyself likewise hast cursed others; either in heart, or with the tongue; thought ill of them, wished ill to them; spoke contemptibly of them, reviled and reproached them; called them by bad names, and abused them; and said some very hard and severe words concerning them, in a passionate fit, being provoked; and afterwards repented of it, being better informed of the state of the case, or being convinced of the evil of passion and rash speaking; and therefore such should consider the like passions and infirmities of others, and pass over them, and forgive them: so Alshech,
"if thou hast cursed others, and dost desire men should forgive thee, so do thou also forgive;''
see Mt 6:14. The word "oftentimes", in the first clause, is to be connected, not with the word "knoweth", as if a man often knew this, but with the word "cursed"; suggesting, that a man may be often guilty of this himself, and therefore should be more sparing of his censures of others; see Mt 7:1.
Robert Jamieson, A. R. Fausset and David Brown
7:22 (3Kings 2:44).
7:237:23: Զի բազում անգամ չարահաւեսցի ընդ քեզ, եւ ՚ի նուագս բազումս չարչարեսցէ զսիրտ քո. սակայն եւ դու մի՛ անիծաներ այլոց[8557]։[8557] ՚Ի լուս՛՛. Բազում անգամ չարախօսեսցէ զքեզ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր ոմանք եւս. Չարախօսեսցի ընդ քեզ, եւ ըստ բազում ճանապարհաց չարչա՛՛։
23 Ծառան շատ անգամ քեզ կարող է վատութիւն անել եւ շատ անգամ սրտիդ տանջանք պատճառել, սակայն դու էլ ուրիշներին չանիծես:
23 Ասոնց ամէնքը իմաստութեամբ փորձեցի Եւ ըսի՝ «Ես իմաստուն պիտի ըլլամ»։Բայց անիկա ինձմէ հեռու էր։
Զի բազում անգամ [78]չարահաւեսցի ընդ քեզ, եւ ի նուագս բազումս չարչարեսցէ զսիրտ քո. սակայն եւ դու մի՛ անիծաներ այլոց:

7:23: Զի բազում անգամ չարահաւեսցի ընդ քեզ, եւ ՚ի նուագս բազումս չարչարեսցէ զսիրտ քո. սակայն եւ դու մի՛ անիծաներ այլոց[8557]։
[8557] ՚Ի լուս՛՛. Բազում անգամ չարախօսեսցէ զքեզ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր ոմանք եւս. Չարախօսեսցի ընդ քեզ, եւ ըստ բազում ճանապարհաց չարչա՛՛։
23 Ծառան շատ անգամ քեզ կարող է վատութիւն անել եւ շատ անգամ սրտիդ տանջանք պատճառել, սակայն դու էլ ուրիշներին չանիծես:
23 Ասոնց ամէնքը իմաստութեամբ փորձեցի Եւ ըսի՝ «Ես իմաստուն պիտի ըլլամ»։Բայց անիկա ինձմէ հեռու էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 ибо сердце твое знает много случаев, когда и сам ты злословил других.
7:23 πάντα πας all; every ταῦτα ουτος this; he ἐπείρασα πειραζω try; test ἐν εν in τῇ ο the σοφίᾳ σοφια wisdom εἶπα επω say; speak σοφισθήσομαι σοφιζω make wise; sophisticated
7:23 כָּל־ kol- כֹּל whole זֹ֖ה zˌō זֹה this נִסִּ֣יתִי nissˈîṯî נסה try בַֽ vˈa בְּ in † הַ the חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom אָמַ֣רְתִּי ʔāmˈartî אמר say אֶחְכָּ֔מָה ʔeḥkˈāmā חכם be wise וְ wᵊ וְ and הִ֖יא hˌî הִיא she רְחֹוקָ֥ה rᵊḥôqˌā רָחֹוק remote מִמֶּֽנִּי׃ mimmˈennî מִן from
7:23. scit enim tua conscientia quia et tu crebro maledixisti aliisFor thy conscience knoweth that thou also hast often spoken evil of others.
23. All this have I proved in wisdom: I said, I will be wise; but it was far from me.
7:23. All this have I proved by wisdom: I said, I will be wise; but it [was] far from me.
7:23. I have tested everything in wisdom. I have said: “I will be wise.” And wisdom withdrew farther from me,
For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others:

7:22 ибо сердце твое знает много случаев, когда и сам ты злословил других.
7:23
πάντα πας all; every
ταῦτα ουτος this; he
ἐπείρασα πειραζω try; test
ἐν εν in
τῇ ο the
σοφίᾳ σοφια wisdom
εἶπα επω say; speak
σοφισθήσομαι σοφιζω make wise; sophisticated
7:23
כָּל־ kol- כֹּל whole
זֹ֖ה zˌō זֹה this
נִסִּ֣יתִי nissˈîṯî נסה try
בַֽ vˈa בְּ in
הַ the
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
אָמַ֣רְתִּי ʔāmˈartî אמר say
אֶחְכָּ֔מָה ʔeḥkˈāmā חכם be wise
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
רְחֹוקָ֥ה rᵊḥôqˌā רָחֹוק remote
מִמֶּֽנִּי׃ mimmˈennî מִן from
7:23. scit enim tua conscientia quia et tu crebro maledixisti aliis
For thy conscience knoweth that thou also hast often spoken evil of others.
7:23. All this have I proved by wisdom: I said, I will be wise; but it [was] far from me.
7:23. I have tested everything in wisdom. I have said: “I will be wise.” And wisdom withdrew farther from me,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 All this have I proved by wisdom: I said, I will be wise; but it was far from me. 24 That which is far off, and exceeding deep, who can find it out? 25 I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness: 26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her. 27 Behold, this have I found, saith the preacher, counting one by one, to find out the account: 28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. 29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
Solomon had hitherto been proving the vanity of the world and its utter insufficiency to make men happy; now here he comes to show the vileness of sin, and its certain tendency to make men miserable; and this, as the former, he proves from his own experience, and it was a dear-bought experience. He is here, more than any where in all this book, putting on the habit of a penitent. He reviews what he had been discoursing of already, and tells us that what he had said was what he knew and was well assured of, and what he resolved to stand by: All this have I proved by wisdom, v. 23. Now here,
I. He owns and laments the deficiencies of his wisdom. He had wisdom enough to see the vanity of the world and to experience that that would not make a portion for a soul. But, when he came to enquire further, he found himself at a loss; his eye was too dim, his line was too short, and, though he discovered this, there were many other things which he could not prove by wisdom.
1. His searches were industrious. God had given him a capacity for knowledge above any; he set up with a great stock of wisdom; he had the largest opportunities of improving himself that ever any man had; and, (1.) He resolved, if it were possible, to gain his point: I said, I will be wise. He earnestly desired it as highly valuable; he fully designed it as that which he looked upon to be attainable; he determined not to sit down short of it, Prov. xviii. 1. Many are not wise because they never said they would be so, being indifferent to it; but Solomon set it up for the mark he aimed at. When he made trial of sensual pleasures, he still thought to acquaint his heart with wisdom (ch. ii. 3), and not to be diverted from the pursuits of that; but perhaps he did not find it so easy a thing as he imagined to keep up his correspondence with wisdom, while he addicted himself so much to his pleasures. However, his will was good; he said, I will be wise. And that was not all: (2.) He resolved to spare no pains (v. 25): "I applied my heart; I and my heart turned every way; I left no stone unturned, no means untried, to compass what I had in view. I set myself to know, and to search, and to seek out wisdom, to accomplish myself in all useful learning, philosophy, and divinity." If he had not thus closely applied himself to study, it would have been but a jest for him to say, I will be wise, for those that will attain the end must take the right way. Solomon was a man of great quickness, and yet, instead of using that (with many) as an excuse for slothfulness, he pressed it upon himself as an inducement to diligence, and the easier he found it to master a good notion the more intent he would be that he might be master of the more good notions. Those that have the best parts should take the greatest pains, as those that have the largest stock should trade most. He applied himself not only to know what lay on the surface, but to search what lay hidden out of the common view and road; nor did he search a little way, and then give it over because he did not presently find what he searched for, but he sought it out, went to the bottom of it; nor did he aim to know things only, but the reasons of things, that he might give an account of them.
2. Yet his success was not answerable or satisfying: "I said, I will be wise, but it was far from me; I could not compass it. After all, This only I know that I know nothing, and the more I know the more I see there is to be known, and the more sensible I am of my own ignorance. That which is far off, and exceedingly deep, who can find it out?" He means God himself, his counsels and his works; when he searched into these he presently found himself puzzled and run aground. He could not order his speech by reason of darkness. It is higher than heaven, what can he do? Job xi. 8. Blessed be God, there is nothing which we have to do which is not plain and easy; the word is nigh us (Prov. viii. 9); but there is a great deal which we would wish to know which is far off, and exceedingly deep, among the secret things which belong not to us. And probably it is a culpable ignorance and error that Solomon here laments, that his pleasures, and the many amusements of his court, had blinded his eyes and cast a mist before them, so that he could not attain to true wisdom as he designed.
II. He owns and laments the instances of his folly in which he had exceeded, as, in wisdom, he came short. Here is,
1. His enquiry concerning the evil of sin. He applied his heart to know the wickedness of folly, even of foolishness and madness. Observe, (1.) The knowledge of sin is a difficult knowledge, and hard to be attained; Solomon took pains for it. Sin has many disguises with which it palliates itself, as being loth to appear sin, and it is very hard to strip it of these and to see it in its true nature and colours. (2.) It is necessary to our repentance for sin that we be acquainted with the evil of it, as it is necessary to the cure of a disease to know its nature, causes, and malignity. St. Paul therefore valued the divine law, because it discovered sin to him, Rom. vii. 7. Solomon, who, in the days of his folly, had set his wits on work to invent pleasures and sharpen them, and was ingenious in making provision for the flesh, now that God had opened his eyes is as industrious to find out the aggravations of sin and so to put an edge upon his repentance. Ingenious sinners should be ingenious penitents, and wit and learning, among the other spoils of the strong man armed, should be divided by the Lord Jesus. (3.) It well becomes penitents to say the worst they can of sin, for the truth is we can never speak ill enough of it. Solomon here, for his further humiliation, desired to see more, [1.] Of the sinfulness of sin; that is it which he lays the greatest stress upon in this inquiry, to know the wickedness of folly, by which perhaps he means his own iniquity, the sin of uncleanness, for that was commonly called folly in Israel, Gen. xxxiv. 7; Deut. xxii. 21; Judg. xx. 6; 2 Sam. xiii. 12. When he indulged himself in it, he made a light matter of it; but now he desires to see the wickedness of it, its great wickedness, so Joseph speaks of it, Gen. xxxix. 9. Or it may be taken there generally for all sin. Many extenuate their sins with this, They were folly; but Solomon sees wickedness in those follies, an offence to God and a wrong to conscience. This is wickedness, Jer. iv. 18; Zech. v. 8. [2.] Of the folly of sin; as there is a wickedness in folly, so there is a folly in wickedness, even foolishness and madness. Wilful sinners are fools and madmen; they act contrary both to right reason and to their true interest.
2. The result of this enquiry.
(1.) He now discovered more than ever of the evil of that great sin which he himself had been guilty of, the loving of many strange women, 1 Kings xi. 1. This is that which he here most feelingly laments, and in very pathetic expressions. [1.] He found the remembrance of the sin very grievous. O how heavily did it lie upon his conscience! what an agony was he in upon the thought of it--the wickedness, the foolishness, the madness, that he had been guilty of! I find it more bitter than death. As great a terror seized him, in reflection upon it, as if he had been under the arrest of death. Thus do those that have their sins set in order before them by a sound conviction cry out against them; they are bitter as gall, nay, bitter as death, to all true penitents. Uncleanness is a sin that is, in its own nature, more pernicious than death itself. Death may be made honourable and comfortable, but this sin can be no other than shame and pain, Prov. v. 9, 11. [2.] He found the temptation to the sin very dangerous, and that it was extremely difficult, and next to impossible, for those that ventured into the temptation to escape the sin, and for those that had fallen into the sin to recover themselves by repentance. The heart of the adulterous woman is snares and nets; she plays her game to ruin souls with as much art and subtlety as ever any fowler used to take a silly bird. The methods such sinners use are both deceiving and destroying, as snares and nets are. The unwary souls are enticed into them by the bait of pleasure, which they greedily catch at and promise themselves satisfaction in; but they are taken before they are aware, and taken irrecoverably. Her hands are as bands, with which, under colour of fond embraces, she holds those fast that she has seized; they are held in the cords of their own sin, Prov. v. 22. Lust gets strength by being gratified and its charms are more prevalent. [3.] He reckoned it a great instance of God's favour to any man if by his grace he has kept him from this sin: He that pleases God shall escape from her, shall be preserved either from being tempted to this sin or from being overcome by the temptation. Those that are kept from this sin must acknowledge it is God that keeps them, and not any strength or resolution of their own, must acknowledge it a great mercy; and those that would have grace sufficient for them to arm them against this sin must be careful to please God in every thing, by keeping his ordinances, Lev. xviii. 30. [4.] He reckoned it a sin that is as sore a punishment of other sins as a man can fall under in this life: The sinner shall be taken by her. First, Those that allow themselves in other sins, by which their minds are blinded and their consciences debauched, are the more easily drawn to this. Secondly, it is just with God to leave them to themselves to fall into it. See Rom. i. 26, 28; Eph. iv. 18, 19. Thus does Solomon, as it were, with horror, bless himself from the sin in which he had plunged himself.
(2.) He now discovered more than ever of the general corruption of man's nature. He traces up that stream to the fountain, as his father had done before him, on a like occasion (Ps. li. 5): Behold, I was shapen in iniquity. [1.] He endeavoured to find out the number of his actual transgressions (v. 27): "Behold, this have I found, that is, this I hoped to find; I thought I could have understood my errors and have brought in a complete list, at least of the heads of them; I thought I could have counted them one by one, and have found out the account." He desired to find them out as a penitent, that he might the more particularly acknowledge them; and, generally, the more particular we are in the confession of sin the more comfort we have in the sense of the pardon; he desired it also as a preacher, that he might the more particularly give warning to others. Note, A sound conviction of one sin will put us upon enquiring into the whole confederacy; and the more we see amiss in ourselves the more diligently we should enquire further into our own faults, that what we see not may be discovered to us, Job xxxiv. 32. [2.] He soon found himself at a loss, and perceived that they were innumerable (v. 28): "Which yet my soul seeks; I am still counting, and still desirous to find out the account, but I find not, I cannot count them all, nor find out the account of them to perfection. I still make new and amazing discoveries of the desperate wickedness that there is in my own heart," Jer. xvii. 9, 10. Who can know it? Who can understand his errors? Who can tell how often he offends? Ps. xix. 12. He finds that if God enters into judgment with him, or he with himself, for all his thoughts, words, and actions, he is not able to answer for one of a thousand, Job ix. 3. This he illustrates by comparing the corruption of his own heart and life with the corruption of the world, where he scarcely found one good man among a thousand; nay, among all the thousand wives and concubines which he had, he did not find one good woman. "Even so," says he, "When I come to recollect and review my own thoughts, words, and actions, and all the passages of my life past, perhaps among those that were manly I might find one good among a thousand, and that was all; the rest even of those had some corruption or other in them." He found (v. 20) that he had sinned even in doing good. But for those that were effeminate, that passed in the indulgence of his pleasures, they were all naught; in that part of his life there did not appear so much as one of a thousand good. In our hearts and lives there appears little good, at the best, but sometimes none at all. Doubtless this is not intended as a censure of the female sex in general; it is probable that there have been and are more good women than good men (Acts xvii. 4, 12); he merely alludes to his own sad experience. And perhaps there may be this further in it: he does, in his proverbs, warn us against the snares both of the evil man and of the strange woman (Prov. ii. 12, 16; iv. 14; v. 3); now he had observed the ways of the evil women to be more deceitful and dangerous than those of the evil men, that it was more difficult to discover their frauds and elude their snares, and therefore he compares sin to an adulteress (Prov. ix. 13), and perceives he can no more find out the deceitfulness of his own heart than he can that of a strange woman, whose ways are movable, that thou canst not know them. [3.] He therefore runs up all the streams of actual transgression to the fountain of original corruption. The source of all the folly and madness that are in the world is in man's apostasy from God and his degeneracy from his primitive rectitude (v. 20): "Lo, this only have I found; when I could not find out the particulars, yet the gross account was manifest enough; it is as clear as the sun that man is corrupted and revolted, and is not as he was made." Observe, First, How man was made by the wisdom and goodness of God: God made man upright; Adam the first man, so the Chaldee. God made him, and he made him upright, such a one as he should be; being made a rational creature, he was, in all respects, such a one as a rational creature should be, upright, without any irregularity; one could find no fault in him; he was upright, that is, determined to God only, in opposition to the many inventions which he afterwards turned aside to. Man, as he came out of God's hands, was (as we may say) a little picture of his Maker, who is good and upright. Secondly, How he was marred, and in effect unmade, by his own folly and badness: They have sought out many inventions--they, our first parents, or the whole race, all in general and every one in particular. They have sought out great inventions (so some), inventions to become great as gods (Gen. iii. 5), or the inventions of the great ones (so some), of the angels that fell, the Magnates, or many inventions. Man, instead of resting in what God had found for him, was for seeking to better himself, like the prodigal that left his father's house to seek his fortune. Instead of being for one, he was for many; instead of being for God's institutions, he was for his own inventions. The law of his creation would not hold him, but he would be at his own disposal and follow his own sentiments and inclinations. Vain man would be wise, wiser than his Maker; he is giddy and unsettled in his pursuits, and therefore has many inventions. Those that forsake God wander endlessly. Men's actual transgressions are multiplied. Solomon could not find out how many they are (v. 28); but he found they were very many. Many kinds of sins, and those often repeated. They are more than the hairs on our heads, Ps. xl. 12.
Adam Clarke: Commentary on the Bible - 1831
7:23: All this have I proved by wisdom - These rules I have laid down for my own conduct, and sought after more wisdom; but have fallen far short of what I wished to be.
Albert Barnes: Notes on the Bible - 1834
7:23: I will be - Or, I am. There was a time when Solomon thought himself wise enough to comprehend the work of God, and therefore needed for himself the self-humbling conviction declared in this verse.
It - i. e. Wisdom. Compare Ecc 8:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: I said: Gen 3:5; Kg1 3:11, Kg1 3:12, Kg1 11:1-8; Rom 1:22; Co1 1:20
Carl Friedrich Keil and Franz Delitzsch
7:23
"All this have I proved by wisdom: I thought, Wise I will become; but it remained far from me." The ב in בּחכמה is, as at Eccles 1:13, that designating the organon, the means of knowledge. Thus he possessed wisdom up to a certain degree, and in part; but his purpose, comprehended in the one word אחכּמה, was to possess it fully and completely; i.e., not merely to be able to record observations and communicate advices, but to adjust the contradictions of life, to expound the mysteries of time and eternity, and generally to solve the most weighty and important questions which perplex men. But this wisdom was for him still in the remote distance. It is the wisdom after which Job, chap. 28, made inquiry in all regions of the world and at all creatures, at last to discover that God has appointed to man only a limited share of wisdom. Koheleth briefly condenses Job 28:12-22 in the words following:
John Gill
7:23 All this have I proved by wisdom,.... Referring either to all that he had been discoursing of hitherto in this book, concerning the vanity of natural wisdom and knowledge, of pleasure, power, and riches; or to the several useful instructions given in this chapter, particularly concerning patiently bearing everything from the hands of God or men, Eccles 7:8. This, by the help and use of that wisdom which God had given him, he had made trial of, and found it to be right, and therefore recommended it to others; though he acknowledges that, with all his wisdom, he was from perfection;
I said, I will be wise; but it was far from me; he determined, if possible, to attain to the perfection of wisdom, and made use of all means to come at it; that he might know all the works of God in creation, the nature, use, and excellency of them; in providence, his different dispensations towards the sons of men, and the causes of them; and in grace, the redemption and salvation of men, and the mysteries thereof; but the more he knew, the more he was convinced of his own ignorance, and seemed further off from the summit of knowledge than he was before; and plainly saw, that perfection in wisdom is not attainable in this life. The Targum restrains this to the wisdom of the law; but it is better to understand it in a more general sense.
John Wesley
7:23 Proved - I have found to be true, by the help of that singular wisdom which God had given me. I said - I determined that I would attain perfection of wisdom. But - I found myself greatly disappointed.
Robert Jamieson, A. R. Fausset and David Brown
7:23 All this--resuming the "all" in Eccles 7:15; Eccles 7:15-22 is therefore the fruit of his dearly bought experience in the days of his "vanity."
I will be wise--I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise" (Eccles 7:16).
7:247:24: Զա՛յս ամենայն փորձեցի ես իմաստութեամբ, եւ ասացի. Բա՛ իմաստնացայ։ Եւ նա հեռացա՛ւ յինէն[8558], [8558] Ոմանք. Եւ ասացի թէ իմաստնացայց։
24 Այս ամէնը փորձեցի իմաստութեամբ եւ ասացի. «Ահա իմաստուն դարձայ». բայց իմաստութիւնը հեռու էր ինձնից:
24 Ինչ որ հեռուն է Ու խիստ խորունկ եղածը ո՞վ կրնայ գտնել։
Զայս ամենայն փորձեցի ես իմաստութեամբ, եւ ասացի. Բա՛ իմաստնացայ: Եւ նա հեռացաւ յինէն:

7:24: Զա՛յս ամենայն փորձեցի ես իմաստութեամբ, եւ ասացի. Բա՛ իմաստնացայ։ Եւ նա հեռացա՛ւ յինէն[8558],
[8558] Ոմանք. Եւ ասացի թէ իմաստնացայց։
24 Այս ամէնը փորձեցի իմաստութեամբ եւ ասացի. «Ահա իմաստուն դարձայ». բայց իմաստութիւնը հեռու էր ինձնից:
24 Ինչ որ հեռուն է Ու խիստ խորունկ եղածը ո՞վ կրնայ գտնել։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 Все это испытал я мудростью; я сказал: >; но мудрость далека от меня.
7:24 καὶ και and; even αὐτὴ αυτος he; him ἐμακρύνθη μακρυνω from; away ἐμοῦ εμου my μακρὰν μακρος long ὑπὲρ υπερ over; for ὃ ος who; what ἦν ειμι be καὶ και and; even βαθὺ βαθυς deep βάθος βαθος depth τίς τις.1 who?; what? εὑρήσει ευρισκω find αὐτό αυτος he; him
7:24 רָחֹ֖וק rāḥˌôq רָחֹוק remote מַה־ mah- מָה what שֶּׁ šše שַׁ [relative] הָיָ֑ה hāyˈā היה be וְ wᵊ וְ and עָמֹ֥ק׀ ʕāmˌōq עָמֹק deep עָמֹ֖ק ʕāmˌōq עָמֹק deep מִ֥י mˌî מִי who יִמְצָאֶֽנּוּ׃ yimṣāʔˈennû מצא find
7:24. cuncta temptavi in sapientia dixi sapiens efficiar et ipsa longius recessit a meI have tried all things in wisdom. I have said: I will be wise: and it departed farther from me,
24. That which is is far off, and exceeding deep; who can find it out?
7:24. That which is far off, and exceeding deep, who can find it out?
7:24. so much more than it was before. Wisdom is very profound, so who shall reveal her?
All this have I proved by wisdom: I said, I will be wise; but it [was] far from me:

7:23 Все это испытал я мудростью; я сказал: <<буду я мудрым>>; но мудрость далека от меня.
7:24
καὶ και and; even
αὐτὴ αυτος he; him
ἐμακρύνθη μακρυνω from; away
ἐμοῦ εμου my
μακρὰν μακρος long
ὑπὲρ υπερ over; for
ος who; what
ἦν ειμι be
καὶ και and; even
βαθὺ βαθυς deep
βάθος βαθος depth
τίς τις.1 who?; what?
εὑρήσει ευρισκω find
αὐτό αυτος he; him
7:24
רָחֹ֖וק rāḥˌôq רָחֹוק remote
מַה־ mah- מָה what
שֶּׁ šše שַׁ [relative]
הָיָ֑ה hāyˈā היה be
וְ wᵊ וְ and
עָמֹ֥ק׀ ʕāmˌōq עָמֹק deep
עָמֹ֖ק ʕāmˌōq עָמֹק deep
מִ֥י mˌî מִי who
יִמְצָאֶֽנּוּ׃ yimṣāʔˈennû מצא find
7:24. cuncta temptavi in sapientia dixi sapiens efficiar et ipsa longius recessit a me
I have tried all things in wisdom. I have said: I will be wise: and it departed farther from me,
7:24. That which is far off, and exceeding deep, who can find it out?
7:24. so much more than it was before. Wisdom is very profound, so who shall reveal her?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
24-26: Начало стиха правильнее перевести так: «далеко то, что есть, и глубоко-глубоко», т. е. далеко и глубоко отстоит от человеческого ведения все существующее, «дела, которые делает Бог» (3:11). Ср. Иов 28:12–22.

Вникая глубже в причину греха, несчастия, безумия, Екклезиаст находит, что она находится отчасти в женщине. Женщина — сеть и силки для человека слабого.
Adam Clarke: Commentary on the Bible - 1831
7:24: That which is far off - Though the wisdom that is essential to our salvation may be soon learned, through the teaching of the Spirit of wisdom, yet in wisdom itself there are extents and depths which none can reach or fathom.
Albert Barnes: Notes on the Bible - 1834
7:24: literally, Far off is that which hath been i. e., events as they have occurred in the order of Divine Providence), and deep, deep, who can find it out?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: Deu 30:11-14; Job 11:7, Job 11:8, Job 28:12-23, Job 28:28; Psa 36:6, Psa 139:6; Isa 55:8, Isa 55:9; Rom 11:33; Ti1 6:16
Carl Friedrich Keil and Franz Delitzsch
7:24
"For that which is, is far off, and deep, - yes, deep; who can reach it?" Knobel, Hitz., Vaih., and Bullock translate: for what is remote and deep, deep, who can find it? i.e., investigate it; but mah-shehayah is everywhere an idea by itself, and means either id quod fuit, or id quod exstitit, Eccles 1:9; Eccles 3:15; Eccles 6:10; in the former sense it is the contrast of mah-shěihyěh, Eccles 8:7; Eccles 10:14, cf. Eccles 3:22; in the latter, it is the contrast of that which does not exist, because it has not come into existence. In this way it is also not to be translated: For it is far off what it (wisdom) is (Zckl.) [= what wisdom is lies far off from human knowledge], or: what it is (the essence of wisdom), is far off (Elst.) - which would be expressed by the words מה־שּׁהיא. And if מה־שׁהיה is an idea complete in itself, it is evidently not that which is past that is meant (thus e.g., Rosenm. quod ante aderat), for that is a limitation of the obj. of knowledge, which is unsuitable here, but that which has come into existence. Rightly, Hengst.: that which has being, for wisdom is τῶν ὄντων γνῶσις ἀψευδής, Wisd. 7:17. He compares Judg 3:11, "the work which God does," and Eccles 8:17, "the work which is done under the sun." What Koheleth there says of the totality of the historical, he here says of the world of things: this (in its essence and its grounds) remains far off from man; it is for him, and also in itself and for all creatures, far too deep (עמק עמק, the ancient expression for the superlative): Who can intelligibly reach (ימץ, from מצא, assequi, in an intellectual sense, as at Eccles 3:11; Eccles 8:17; cf. Job 11:7) it (this all of being)? The author appears in the book as a teacher of wisdom, and emphatically here makes confession of the limitation of his wisdom; for the consciousness of this limitation comes over him in the midst of his teaching.
Geneva 1599
7:24 That which is far off, (r) and exceedingly deep, who can find it out?
(r) Meaning wisdom.
John Gill
7:24 That which is far off,.... Or, "far off is that which has been" (g). That which has been done by God already, in creation and providence, is out of the reach of men, is far from their understandings wholly to comprehend or account for; and likewise that which is past with men, what has been done in former ages, the history of past times, is very difficult to come at: or rather, according to Schmidt, and Rambachius after him, what was of old is now afar off or absent; the image of God in man which consisted of perfect wisdom, and was created at the same time with him, is now lost, and that is the reason why wisdom is far from him;
and exceeding deep, who can find it out? the primitive perfect wisdom is sunk so deep and gone, that no man can find it to the perfection it was once enjoyed; see Job 28:12. This may respect the knowledge of God, and the perfections of his nature; which are as high as heaven, and deeper than hell, Job 11:7; and of his thoughts, counsels, purposes, and decrees, which are the deep things of God; as well as the doctrines of the Gospel, and the mysteries of grace, 1Cor 2:10; and even his providential dispensations towards the sons of men, Rom 11:33. The Targum of the whole is,
"Lo, now it is far off from the children of men to know all that has been from the days of old; and the secret of the day of death, and the secret of the day in which the King Messiah shall come, who is he that shall find it out by his wisdom?''
(g) "remotum (est) illud quod fuit", Montanus, Mercerus, Vatablus, Drusius, Gejerus.
John Wesley
7:24 It - God's counsels and works, and the reasons of them.
Robert Jamieson, A. R. Fausset and David Brown
7:24 That . . . far off . . . deep--True wisdom is so when sought independently of "fear of God" (Eccles 7:18; Deut 30:12-13; Job 11:7-8; Job 28:12-20, Job 28:28; Ps 64:6; Rom 10:6-7).
7:257:25: հեռագոյն քան որպէս էրն. եւ զխորութիւն խորոց ո՞վ կարասցէ գիտել[8559]։ [8559] Ոմանք. Հեռագոյն քան որչափ էրն. եւ խորք խորոց ո՛չ գտցեն զնա։
25 Եւ ո՞վ կարող է իմանալ նրա խորութեան չափը:
25 Ես իմ սրտովս պտըտեցայ, որպէս զի գիտնամ եւ քննեմ Ու փնտռեմ իմաստութիւնն ու հանճարը Եւ յիմարութեան չարութիւնը Ու անմտութիւնը եւ խենթութիւնը։
[79]Հեռագոյն քան որպէս էրն.`` եւ զխորութիւն խորոց ո՞վ կարասցէ գիտել:

7:25: հեռագոյն քան որպէս էրն. եւ զխորութիւն խորոց ո՞վ կարասցէ գիտել[8559]։
[8559] Ոմանք. Հեռագոյն քան որչափ էրն. եւ խորք խորոց ո՛չ գտցեն զնա։
25 Եւ ո՞վ կարող է իմանալ նրա խորութեան չափը:
25 Ես իմ սրտովս պտըտեցայ, որպէս զի գիտնամ եւ քննեմ Ու փնտռեմ իմաստութիւնն ու հանճարը Եւ յիմարութեան չարութիւնը Ու անմտութիւնը եւ խենթութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 Далеко то, что было, и глубоко глубоко: кто постигнет его?
7:25 ἐκύκλωσα κυκλοω encircle; surround ἐγώ εγω I καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine τοῦ ο the γνῶναι γινωσκω know καὶ και and; even τοῦ ο the κατασκέψασθαι κατασκεπτομαι and; even ζητῆσαι ζητεω seek; desire σοφίαν σοφια wisdom καὶ και and; even ψῆφον ψηφος pebble; vote καὶ και and; even τοῦ ο the γνῶναι γινωσκω know ἀσεβοῦς ασεβης irreverent ἀφροσύνην αφροσυνη nonsense καὶ και and; even σκληρίαν σκληριαν and; even περιφοράν περιφορα meats carried round
7:25 סַבֹּ֨ותִֽי sabbˌôṯˈî סבב turn אֲנִ֤י ʔᵃnˈî אֲנִי i וְ wᵊ וְ and לִבִּי֙ libbˌî לֵב heart לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know וְ wᵊ וְ and לָ lā לְ to ת֔וּר ṯˈûr תור spy וּ û וְ and בַקֵּ֥שׁ vaqqˌēš בקשׁ seek חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom וְ wᵊ וְ and חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון account וְ wᵊ וְ and לָ lā לְ to דַ֨עַת֙ ḏˈaʕaṯ ידע know רֶ֣שַׁע rˈešaʕ רֶשַׁע guilt כֶּ֔סֶל kˈesel כֶּסֶל imperturbability וְ wᵊ וְ and הַ ha הַ the סִּכְל֖וּת ssiḵlˌûṯ סִכְלוּת folly הֹולֵלֹֽות׃ hôlēlˈôṯ הֹולֵלָה madness
7:25. multo magis quam erat et alta profunditas quis inveniet eamMuch more than it was: it is a great depth, who shall find it out?
25. I turned about, and my heart to know and to search out, and to seek wisdom and the reason , and to know that wickedness is folly, and that foolishness is madness:
7:25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason [of things], and to know the wickedness of folly, even of foolishness [and] madness:
7:25. I have examined all things in my soul, so that I may know, and consider, and seek out wisdom and reason, and so that I may recognize the impiety of the foolish, and the error of the imprudent.
That which is far off, and exceeding deep, who can find it out:

7:24 Далеко то, что было, и глубоко глубоко: кто постигнет его?
7:25
ἐκύκλωσα κυκλοω encircle; surround
ἐγώ εγω I
καὶ και and; even
ο the
καρδία καρδια heart
μου μου of me; mine
τοῦ ο the
γνῶναι γινωσκω know
καὶ και and; even
τοῦ ο the
κατασκέψασθαι κατασκεπτομαι and; even
ζητῆσαι ζητεω seek; desire
σοφίαν σοφια wisdom
καὶ και and; even
ψῆφον ψηφος pebble; vote
καὶ και and; even
τοῦ ο the
γνῶναι γινωσκω know
ἀσεβοῦς ασεβης irreverent
ἀφροσύνην αφροσυνη nonsense
καὶ και and; even
σκληρίαν σκληριαν and; even
περιφοράν περιφορα meats carried round
7:25
סַבֹּ֨ותִֽי sabbˌôṯˈî סבב turn
אֲנִ֤י ʔᵃnˈî אֲנִי i
וְ wᵊ וְ and
לִבִּי֙ libbˌî לֵב heart
לָ לְ to
דַ֣עַת ḏˈaʕaṯ ידע know
וְ wᵊ וְ and
לָ לְ to
ת֔וּר ṯˈûr תור spy
וּ û וְ and
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
וְ wᵊ וְ and
חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון account
וְ wᵊ וְ and
לָ לְ to
דַ֨עַת֙ ḏˈaʕaṯ ידע know
רֶ֣שַׁע rˈešaʕ רֶשַׁע guilt
כֶּ֔סֶל kˈesel כֶּסֶל imperturbability
וְ wᵊ וְ and
הַ ha הַ the
סִּכְל֖וּת ssiḵlˌûṯ סִכְלוּת folly
הֹולֵלֹֽות׃ hôlēlˈôṯ הֹולֵלָה madness
7:25. multo magis quam erat et alta profunditas quis inveniet eam
Much more than it was: it is a great depth, who shall find it out?
7:25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason [of things], and to know the wickedness of folly, even of foolishness [and] madness:
7:25. I have examined all things in my soul, so that I may know, and consider, and seek out wisdom and reason, and so that I may recognize the impiety of the foolish, and the error of the imprudent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:25: I applied mine heart - I cast about, סבותי sabbothi, I made a circuit; I circumscribed the ground I was to traverse; and all within my circle I was determined to know, and to investigate, and to seek out wisdom, and the reason of things. Has man reason and understanding? If so, then this is his work. God as much calls him to use these powers in this way, as to believe on the Lord Jesus that he may be saved; and he that does not, according to the means in his power, is a slothful servant, from whom God may justly take away the misemployed or not used talent, and punish him for his neglect. Every doctrine of God is a subject both for reason and faith to work on.
To know the wickedness of folly, even of foolishness and madness -
"And my own heart, with scrutiny severe,
By far the harder task survey'd; intent
To trace that wisdom which from heaven descends,
Fountain of living waters, and to explore
The source of human folly, whose foul streams
Intoxicate and kill."
- C.
Albert Barnes: Notes on the Bible - 1834
7:25: Reason - The same word is translated "account" Ecc 7:27, "invention" Ecc 7:29, and "device" Ecc 9:10 : it is derived from a root signifying "to count."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: I applied mine heart: Heb. I and my heart compassed, Ecc 1:13-17, Ecc 2:1-3, Ecc 2:12, Ecc 2:20
the reason: Ecc 7:27 *marg. Ecc 2:15, Ecc 3:16, Ecc 3:17, Ecc 9:1, Ecc 9:2; Jer 12:1, Jer 12:2; Pe2 2:3-9, Pe2 3:3-9
know: Ecc 9:3, Ecc 10:13; Gen 34:7; Jos 7:13; Sa2 13:12; Pro 17:12, Pro 26:11
Carl Friedrich Keil and Franz Delitzsch
7:25
But, on the other side, he can bear testimony to himself that he has honestly exercised himself in seeking to go to the foundation of things: "I turned myself, and my heart was there to discern, and to explore, and to seek wisdom, and the account, and to perceive wickedness as folly, and folly as madness." Regarding sabbothi, vid., under Eccles 2:20 : a turning is meant to the theme as given in what follows, which, as we have to suppose, was connected with a turning away form superficiality and frivolity. Almost all interpreters-as also the accentuation does - connect the two words ולבּי אני; but "I and my heart" is so unpsychological an expression, without example, that many Codd. (28 of Kennicott, 44 of de Rossi) read בּלבּי daer )i with my heart. The erasure of the vav (as e.g., Luther: "I applied my heart") would at the same time require the change of סבותי into הסבּותי. The Targ., Jerome, and the Venet. render the word בלבי; the lxx and Syr., on the contrary, ולבי; and this also is allowable, if we place the disjunctive on אני and take ולבי as consequent: my heart, i.e., my striving and effort, was to discern (Aben Ezra, Herzf., Stuart), - a substantival clause instead of the verbal את־לבּי ונתתּי, Eccles 1:13, Eccles 1:17. Regarding tur in an intellectual sense, vid., Eccles 1:13. Hhěshbon, with hhochmah, we have translated by "Rechenschaft" account, ratio; for we understand by it a knowledge well grounded and exact, and able to be established, - the facit of a calculation of all the facts and circumstances relating thereto; נתן חשׁבין is Mishnic, and = the N.T. λόγον ἀποδιδόναι. Of the two accus. Eccles 7:25 following לדעת, the first, as may be supposed, and as the determination in the second member shows, is that of the obj., the second that of the pred. (Ewald, 284b): that רשׁע, i.e., conduct separating from God and from the law of that which is good, is kěsěl, Thorheit, folly (since, as Socrates also taught, all sinning rests on a false calculation, to the sinner's own injury); and that hassichluth, Narrheit, foolishness, stultitia (vid., sachal, and Eccles 1:17), is to be thus translated (in contradistinction to כּסל), i.e., an intellectual and moral obtuseness, living for the day, rising up into foolery, not different from holeloth, fury, madness, and thus like a physical malady, under which men are out of themselves, rage, and are mad. Koheleth's striving after wisdom thus, at least is the second instance (ולדעת), with a renunciation of the transcendental, went towards a practical end. And now he expresses by ומוצא one of the experiences he had reached in this way of research. How much value he attaches to this experience is evident from the long preface, by means of which it is as it were distilled. We see him there on the way to wisdom, to metaphysical wisdom, if we may so speak - it remains as far off from him as he seeks to come near to it. We then see him, yet not renouncing the effort after wisdom, on the way toward practical wisdom, which exercises itself in searching into the good and the bad; and that which has presented itself to him as the bitterest of the bitter is - a woman.
John Gill
7:25 I applied mine heart to know, and to search, and to seek out wisdom,.... Or, "I and my heart turned about" (h); took a circuit, a tour throughout the whole compass of things; looked into every corner, and went through the circle of knowledge, in order to search and find out what true wisdom is; which is no other than Christ, and a spiritual knowledge of him; a variety of words is used to express his eager desire after wisdom, and the diligent search he made, from which he was not discouraged by the difficulties he met with; see Eccles 1:13;
and the reason of things; either in nature or providence: or the estimation (i) of them; the excellency of them, how much they are to be accounted of, esteemed, and valued; as Christ, the Wisdom of God, and all things relating to him, should;
and to know the wickedness of folly, even of foolishness and madness; the exceeding sinfulness of sin, the folly and madness that are in it; sin is the effect of folly, and the excess of it, and a spiritual madness; it is true of all sin in general, but especially of the sin of uncleanness, which Solomon seems to have in view by what follows; see Eccles 1:17; and may chiefly intend the wickedness of his own folly, and the foolishness of his own madness.
(h) "circuivi ego et cor meum", Pagninus, Montanus, Mercerus, Gejerus. (i) "estimationem rerum", Mercerus.
John Wesley
7:25 And seek - He useth three words signifying the same thing, to intimate his vehement desire, and vigorous, and unwearied endeavours after it. The reason - Both of God's various providences, and of the counsels and courses of men. The wickedness - Clearly and fully to understand the great evil of sin.
Robert Jamieson, A. R. Fausset and David Brown
7:25 Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life.
wickedness of folly--He is now a step further on the path of penitence than in Eccles 1:17; Eccles 2:12, where "folly" is put without "wickedness" prefixed.
reason--rather, "the right estimation" of things. HOLDEN translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).
7:267:26: Շուրջ եկի ես եւ սիրտ իմ, ճանաչել՝ նա եւ խորհել՝ եւ խնդրել զիմաստութիւն եւ զհանճար. գիտել զամպարշտի զուրախութիւն եւ զլլկանս եւ զծփանս[8560]։ [8560] Ոմանք. Եւ գիտել զամբարշտին զանզգամութիւն։
26 Ես սրտով շրջեցի ամէն տեղ, որ իմանամ, քննեմ եւ որոնեմ իմաստութիւնն ու հանճարը, հասկանամ ամբարիշտների ուրախութիւնը, նրանց խռովքներն ու յուզմունքները:
26 Ես մահուանէն աւելի դառն գտայ այն կինը, Որուն սրտին մէջ ցանցեր եւ ուռկաններ Ու ձեռքերուն մէջ կապանքներ կան։Աստուծոյ առջեւ հաճելի եղողը անկէ կ’ազատի, Բայց մեղաւորը անկէ կը բռնուի։
Շուրջ եկի ես եւ սիրտ իմ ճանաչել, նա եւ խորհել եւ խնդրել զիմաստութիւն եւ զհանճար, եւ գիտել [80]զամպարշտի զուրախութիւն եւ զլլկանս եւ զծփանս:

7:26: Շուրջ եկի ես եւ սիրտ իմ, ճանաչել՝ նա եւ խորհել՝ եւ խնդրել զիմաստութիւն եւ զհանճար. գիտել զամպարշտի զուրախութիւն եւ զլլկանս եւ զծփանս[8560]։
[8560] Ոմանք. Եւ գիտել զամբարշտին զանզգամութիւն։
26 Ես սրտով շրջեցի ամէն տեղ, որ իմանամ, քննեմ եւ որոնեմ իմաստութիւնն ու հանճարը, հասկանամ ամբարիշտների ուրախութիւնը, նրանց խռովքներն ու յուզմունքները:
26 Ես մահուանէն աւելի դառն գտայ այն կինը, Որուն սրտին մէջ ցանցեր եւ ուռկաններ Ու ձեռքերուն մէջ կապանքներ կան։Աստուծոյ առջեւ հաճելի եղողը անկէ կ’ազատի, Բայց մեղաւորը անկէ կը բռնուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 Обратился я сердцем моим к тому, чтобы узнать, исследовать и изыскать мудрость и разум, и познать нечестие глупости, невежества и безумия,
7:26 καὶ και and; even εὑρίσκω ευρισκω find ἐγὼ εγω I πικρότερον πικρος bitter ὑπὲρ υπερ over; for θάνατον θανατος death σὺν συν with; [definite object marker] τὴν ο the γυναῖκα γυνη woman; wife ἥτις οστις who; that ἐστὶν ειμι be θηρεύματα θηρευμα and; even σαγῆναι σαγηνη dragnet καρδία καρδια heart αὐτῆς αυτος he; him δεσμοὶ δεσμος bond; confinement χεῖρες χειρ hand αὐτῆς αυτος he; him ἀγαθὸς αγαθος good πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ἐξαιρεθήσεται εξαιρεω extract; take out ἀπ᾿ απο from; away αὐτῆς αυτος he; him καὶ και and; even ἁμαρτάνων αμαρτανω sin συλλημφθήσεται συλλαμβανω take hold of; conceive ἐν εν in αὐτῇ αυτος he; him
7:26 וּ û וְ and מֹוצֶ֨א môṣˌe מצא find אֲנִ֜י ʔᵃnˈî אֲנִי i מַ֣ר mˈar מַר bitter מִ mi מִן from מָּ֗וֶת mmˈāweṯ מָוֶת death אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִ֨יא hˌî הִיא she מְצֹודִ֧ים mᵊṣôḏˈîm מָצֹוד net וַ wa וְ and חֲרָמִ֛ים ḥᵃrāmˈîm חֵרֶם net לִבָּ֖הּ libbˌāh לֵב heart אֲסוּרִ֣ים ʔᵃsûrˈîm אֵסוּר fetter יָדֶ֑יהָ yāḏˈeʸhā יָד hand טֹ֞וב ṭˈôv טֹוב good לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) יִמָּלֵ֣ט yimmālˈēṭ מלט escape מִמֶּ֔נָּה mimmˈennā מִן from וְ wᵊ וְ and חֹוטֵ֖א ḥôṭˌē חטא miss יִלָּ֥כֶד yillˌāḵeḏ לכד seize בָּֽהּ׃ bˈāh בְּ in
7:26. lustravi universa animo meo ut scirem et considerarem et quaererem sapientiam et rationem et ut cognoscerem impietatem stulti et errorem inprudentiumI have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:
26. And I find a thing more bitter than death, the woman whose heart is snares and nets, her hands bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
7:26. And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
7:26. And I have discovered a woman more bitter than death: she who is like the snare of a hunter, and whose heart is like a net, and whose hands are like chains. Whoever pleases God shall flee from her. But whoever is a sinner shall be seized by her.
I applied mine heart to know, and to search, and to seek out wisdom, and the reason [of things], and to know the wickedness of folly, even of foolishness [and] madness:

7:25 Обратился я сердцем моим к тому, чтобы узнать, исследовать и изыскать мудрость и разум, и познать нечестие глупости, невежества и безумия,
7:26
καὶ και and; even
εὑρίσκω ευρισκω find
ἐγὼ εγω I
πικρότερον πικρος bitter
ὑπὲρ υπερ over; for
θάνατον θανατος death
σὺν συν with; [definite object marker]
τὴν ο the
γυναῖκα γυνη woman; wife
ἥτις οστις who; that
ἐστὶν ειμι be
θηρεύματα θηρευμα and; even
σαγῆναι σαγηνη dragnet
καρδία καρδια heart
αὐτῆς αυτος he; him
δεσμοὶ δεσμος bond; confinement
χεῖρες χειρ hand
αὐτῆς αυτος he; him
ἀγαθὸς αγαθος good
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
ἐξαιρεθήσεται εξαιρεω extract; take out
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
καὶ και and; even
ἁμαρτάνων αμαρτανω sin
συλλημφθήσεται συλλαμβανω take hold of; conceive
ἐν εν in
αὐτῇ αυτος he; him
7:26
וּ û וְ and
מֹוצֶ֨א môṣˌe מצא find
אֲנִ֜י ʔᵃnˈî אֲנִי i
מַ֣ר mˈar מַר bitter
מִ mi מִן from
מָּ֗וֶת mmˈāweṯ מָוֶת death
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִ֨יא hˌî הִיא she
מְצֹודִ֧ים mᵊṣôḏˈîm מָצֹוד net
וַ wa וְ and
חֲרָמִ֛ים ḥᵃrāmˈîm חֵרֶם net
לִבָּ֖הּ libbˌāh לֵב heart
אֲסוּרִ֣ים ʔᵃsûrˈîm אֵסוּר fetter
יָדֶ֑יהָ yāḏˈeʸhā יָד hand
טֹ֞וב ṭˈôv טֹוב good
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
הָ הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
יִמָּלֵ֣ט yimmālˈēṭ מלט escape
מִמֶּ֔נָּה mimmˈennā מִן from
וְ wᵊ וְ and
חֹוטֵ֖א ḥôṭˌē חטא miss
יִלָּ֥כֶד yillˌāḵeḏ לכד seize
בָּֽהּ׃ bˈāh בְּ in
7:26. lustravi universa animo meo ut scirem et considerarem et quaererem sapientiam et rationem et ut cognoscerem impietatem stulti et errorem inprudentium
I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:
7:26. And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
7:26. And I have discovered a woman more bitter than death: she who is like the snare of a hunter, and whose heart is like a net, and whose hands are like chains. Whoever pleases God shall flee from her. But whoever is a sinner shall be seized by her.
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Adam Clarke: Commentary on the Bible - 1831
7:26: And I find more bitter than death the woman - After all his investigation of the wickedness of folly, and the foolishness of madness, he found nothing equally dangerous and ruinous with the blandishments of cunning women. When once the affections are entangled, escape without ruin is almost impossible.
Whoso pleaseth God - The man who walks with God, and he alone, shall escape this sore evil: and even he that fears God, if he get with an artful woman, may be soon robbed of his strength, and become like other men. A bad or artful woman is represented as a company of hunters, with nets, gins, etc., to catch their prey.
Albert Barnes: Notes on the Bible - 1834
7:26: Compare the account of Solomon's wives Kg1 11:1-8 : see also Pro 2:16-19; Pro 5:3...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: I find: Jdg 16:18-21; Pro 2:18, Pro 2:19, Pro 5:3-5, Pro 7:21-27, Pro 9:18, Pro 22:14, Pro 23:27, Pro 23:28
whoso pleaseth God: Heb. he that is good before God, Ecc 2:26
Carl Friedrich Keil and Franz Delitzsch
7:26
"And I found woman more bitter than death; she is like hunting-nets. and like snares is her heart, her hands are bands: he who pleaseth God will escape from her; but the sinner is caught by them." As א ושׁ, Eccles 4:2, so here וּם א gains by the preceding אני וסבּותי a past sense;
(Note: With reference to this passage and Prov 18:22, it was common in Palestine when one was married to ask מצא או מוחא = happy or unhappy? Jebamoth 63b.)
the particip. clause stands frequently thus, not only as a circumstantial clause, Gen 14:12., but also as principal clause, Gen 2:10, in an historical connection. The preceding pred. מר, in the mas. ground-form, follows the rule, Gesen. 147. Regarding the construction of the relative clause, Hitzig judges quite correctly: "היא is copula between subj. and pred., and precedes for the sake of the contrast, giving emphasis to the pred. It cannot be a nomin., which would be taken up by the suff. in לבהּ, since if this latter were subject also to מץ, היא would not certainly be found. Also asher here is not a conj." This הוּא (היא), which in relative substantival clauses represents the copula, for the most part stands separated from asher, e.g., Gen 7:2; Gen 17:12; Num 17:5; Deut 17:15; less frequently immediately with it, Num 35:31; 1Kings 10:19; 4Kings 25:19; Lev 11:26; Deut 20:20. But this asher hu (hi) never represents the subj., placed foremost and again resumed by the reflex. pronoun, so as to be construed as the accentuation requires: quae quidem retia et laquei cor ejus = cajus quidem cor sunt retia et laquei (Heiligst.). מצוד is the means of searching, i.e., either of hunting: hunting-net (mitsodah, Eccles 9:12), or of blockading: siege-work, bulwarks, Eccles 9:14; here it is the plur. of the word in the former meaning. חרם, Hab 1:14, plur. Ezek 26:5, etc. (perhaps from חרם, to pierce, bore through), is one of the many synon. for fishing-net. אסוּרים, fetters, the hands (arms) of voluptuous embrace. The primary form, after Jer 37:15, is אסוּר, אסוּר; cf. אבוּס, אב, Job 39:9. Of the three clauses following asher, vav is found in the second and is wanting to the third, as at Deut 29:22; Job 42:9; Ps 45:9; Is 1:13; cf. on the other hand, Is 33:6. Similar in their import are these Leonine verses:
Femina praeclara facie quasi pestis amara,
Et quasi fermentum corrumpit cor sapientum.
That the author is in full earnest in this harsh judgment regarding woman, is shown by 26b: he who appears to God as good (cf. Eccles 2:26) escapes from her (the fut. of the consequence of this his relation to God); but the sinner (חוטאו) is caught by her, or, properly, in her, viz., the net-like woman, or the net to which she is compared (Ps 9:16; Is 24:18). The harsh judgment is, however, not applicable to woman as such, but to woman as she is, with only rare exceptions; among a thousand women he has not found one corresponding to the idea of a woman.
John Gill
7:26 And I find more bitter than death the woman,.... This was the issue of his diligent studies and researches, and the observations he had made; this was what he found by sad and woeful experience, and which he chose to take particular notice of; that he might not only expose this vanity among others, and caution men against it, even the love of women, which at best is a bitter sweet, as the poet (k) calls it, though here adulterous love is meant; but having this opportunity, might express his sincere repentance for this folly of his life, than which nothing had been more bitter to him, in the reflection of his mind upon it: death is a bitter thing, and terrible to nature, 1Kings 15:32; but to be ensnared by an adulterous woman is worse than that; it brings not only such diseases of body as are both painful and scandalous, but such horrors into the conscience, when awakened, as are intolerable, and exposes to eternal death; see Prov 5:3. By "the woman" is not meant the sex in general, which was far from Solomon's intention to reflect upon and reproach; nor any woman in particular, not Eve, the first woman, through whom came sin and death into the world; but an adulterous woman: see Prov 5:4. Some interpret this of original sin, or the corruption of nature, evil concupiscence, which draws men into sin, and holds them in it, the consequence of which is death eternal; but such who find favour in the eyes of God are delivered from the power and dominion of it; but obstinate and impenitent sinners are held under it, and perish eternally. Jarchi, by the woman, understands heresy; and so Jerom and others interpret it of heretics and idolaters: it may very well be applied to that Jezebel, the whore of Rome, the mother of harlots, that deceives men, and leads them into perdition with herself, Rev_ 17:4; and who is intended by the harlot, and foolish and strange woman, in the book of Proverbs, as has been observed;
whose heart is snares and nets, and her hands as bands; all the schemes and contrivances of a harlot are to ensnare men by her wanton looks and lascivious gestures; which are like snares laid for the beasts, and likeness spread for fishes, to take them in; and when she has got them, she holds them fast; it is a very difficult thing and a very rare one, ever to get out of her hands; so Plautus (l) makes mention of the nets of harlots: the same holds true of error and heresy, and of idolatry, which is spiritual adultery; the words used being in the plural number, shows the many ways the adulterous woman has to ensnare men, and the multitudes that are taken by her; see Rev_ 13:3;
whoso pleaseth God shall escape from her: or, "who is good before God", or "in his sight" (m); See Gill on Eccles 2:26; to whom he gives his grace and is acceptable to him; such an one as Joseph was shall escape the snares and nets, the hands and bands, of such a woman; or if fallen into them, as Solomon fell, shall be delivered out of them, as it is observed by various interpreters: nothing but the grace of God, the true fear of God, the power of godliness and undefiled religion, can preserve a person from being ensnared and held by an impure woman; not a liberal nor religious education, not learning and good sense, nor any thing else; if a man is kept out of the hands of such creatures, he ought to esteem it a mercy, and ascribe it to the grace and goodness of God;
but the sinner shall be taken by her; a hardened and impenitent sinner, that is destitute of the grace and fear of God; who is habitually a sinner, and gives up himself to commit iniquity; whose life is a continued series of sinning; who has no guard upon himself, but rushes into sin, as the horse into the battle; he becomes an easy prey to a harlot; he falls into her snares, and is caught and held by her; see Prov 22:14.
(k) Musaeus, v. 166. Vid. Barthii ad Claudian. de Nupt. Honor. v. 70. (l) Epidicus, Act. 2. Sc. 2. v. 32. "Illecebrosius nihil fieri potest", ib. Bacchides, Sc. 1. v. 55. Truculentus, Act. 1. Sc. 1. v. 14-21. (m) "bonus coram Deo", Pagninus, Mercerus, Drusius, Amama, Rambachius; "qui bonus videtur coram Deo ipso", Junius & Tremellius.
John Wesley
7:26 I find - By my own sad experience. Shall escape - Shall be prevented from falling into her hands.
Robert Jamieson, A. R. Fausset and David Brown
7:26 "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (3Kings 11:3-4; Prov 5:3-4; Prov 22:14). As "God's favor is better than life," she who seduces from God is "more bitter than death."
whoso pleaseth God--as Joseph (Gen 39:2-3, Gen 39:9). It is God's grace alone that keeps any from falling.
7:277:27: Եւ գտի՛ ես զնա. եւ ասեմ թէ դառն է քան զմահ կնաւն հանդերձ. որ է որս եւ թակարդ սրտի նորա, եւ կապանք ՚ի ձեռս նորա։ Բարին առաջի երեսաց Աստուծոյ զերծցի՛ ՚ի նմանէ, եւ որ մեղաւորն է ըմբռնեսցի՛ ՚ի նմա[8561]։ [8561] Ոմանք. Եւ գտի զնա դառնագոյն քան զմահ... որս եւ ուռկան սրտի... եւ յանցաւորն ըմբռնեսցի ՚ի նմա։
27 Եւ ես գտայ ու պիտի ասեմ, որ մահից աւելի դառն է այն կինը, որի սրտում որոգայթ ու թակարդ կայ, իսկ ձեռքերի մէջ՝ կապանքներ: Ով հաճելի է Աստծու առջեւ, նա պիտի ազատուի այդ կնոջից, իսկ ով մեղաւոր է, պիտի նրանից բռնուած լինի:
27 Ահա ասիկա գտայ, կ’ըսէ Ժողովողը, Մէկիկ մէկիկ համրելով՝ հաշիւը գտնելու համար
եւ գտի ես զնա, եւ ասեմ, թէ` Դառն է քան զմահ կնաւն հանդերձ. որ է որս եւ թակարդ սրտի նորա, եւ կապանք ի ձեռս`` նորա. բարին առաջի երեսաց Աստուծոյ զերծցի ի նմանէ, եւ որ մեղաւորն է` ըմբռնեսցի ի նմա:

7:27: Եւ գտի՛ ես զնա. եւ ասեմ թէ դառն է քան զմահ կնաւն հանդերձ. որ է որս եւ թակարդ սրտի նորա, եւ կապանք ՚ի ձեռս նորա։ Բարին առաջի երեսաց Աստուծոյ զերծցի՛ ՚ի նմանէ, եւ որ մեղաւորն է ըմբռնեսցի՛ ՚ի նմա[8561]։
[8561] Ոմանք. Եւ գտի զնա դառնագոյն քան զմահ... որս եւ ուռկան սրտի... եւ յանցաւորն ըմբռնեսցի ՚ի նմա։
27 Եւ ես գտայ ու պիտի ասեմ, որ մահից աւելի դառն է այն կինը, որի սրտում որոգայթ ու թակարդ կայ, իսկ ձեռքերի մէջ՝ կապանքներ: Ով հաճելի է Աստծու առջեւ, նա պիտի ազատուի այդ կնոջից, իսկ ով մեղաւոր է, պիտի նրանից բռնուած լինի:
27 Ահա ասիկա գտայ, կ’ըսէ Ժողովողը, Մէկիկ մէկիկ համրելով՝ հաշիւը գտնելու համար
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 и нашел я, что горче смерти женщина, потому что она сеть, и сердце ее силки, руки ее оковы; добрый пред Богом спасется от нее, а грешник уловлен будет ею.
7:27 ἰδὲ οραω view; see τοῦτο ουτος this; he εὗρον ευρισκω find εἶπεν επω say; speak ὁ ο the Ἐκκλησιαστής εκκλησιαστης one; unit τῇ ο the μιᾷ εις.1 one; unit τοῦ ο the εὑρεῖν ευρισκω find λογισμόν λογισμος account
7:27 רְאֵה֙ rᵊʔˌē ראה see זֶ֣ה zˈeh זֶה this מָצָ֔אתִי māṣˈāṯî מצא find אָמְרָ֖ה ʔāmᵊrˌā אמר say קֹהֶ֑לֶת qōhˈeleṯ קֹהֶלֶת speaker אַחַ֥ת ʔaḥˌaṯ אֶחָד one לְ lᵊ לְ to אַחַ֖ת ʔaḥˌaṯ אֶחָד one לִ li לְ to מְצֹ֥א mᵊṣˌō מצא find חֶשְׁבֹּֽון׃ ḥešbˈôn חֶשְׁבֹּון account
7:27. et inveni amariorem morte mulierem quae laqueus venatorum est et sagena cor eius vincula sunt manus illius qui placet Deo effugiet eam qui autem peccator est capietur ab illaAnd I have found a woman more bitter than death, who is the hunter's snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her: but he that is a sinner, shall be caught by her.
27. Behold, this have I found, saith the Preacher; one thing to another, to find out the account:
7:27. Behold, this have I found, saith the preacher, [counting] one by one, to find out the account:
7:27. Behold, Ecclesiastes said, I have discovered these things, one after another, in order that I might discover the explanation
And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her:

7:26 и нашел я, что горче смерти женщина, потому что она сеть, и сердце ее силки, руки ее оковы; добрый пред Богом спасется от нее, а грешник уловлен будет ею.
7:27
ἰδὲ οραω view; see
τοῦτο ουτος this; he
εὗρον ευρισκω find
εἶπεν επω say; speak
ο the
Ἐκκλησιαστής εκκλησιαστης one; unit
τῇ ο the
μιᾷ εις.1 one; unit
τοῦ ο the
εὑρεῖν ευρισκω find
λογισμόν λογισμος account
7:27
רְאֵה֙ rᵊʔˌē ראה see
זֶ֣ה zˈeh זֶה this
מָצָ֔אתִי māṣˈāṯî מצא find
אָמְרָ֖ה ʔāmᵊrˌā אמר say
קֹהֶ֑לֶת qōhˈeleṯ קֹהֶלֶת speaker
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
לְ lᵊ לְ to
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
לִ li לְ to
מְצֹ֥א mᵊṣˌō מצא find
חֶשְׁבֹּֽון׃ ḥešbˈôn חֶשְׁבֹּון account
7:27. et inveni amariorem morte mulierem quae laqueus venatorum est et sagena cor eius vincula sunt manus illius qui placet Deo effugiet eam qui autem peccator est capietur ab illa
And I have found a woman more bitter than death, who is the hunter's snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her: but he that is a sinner, shall be caught by her.
7:27. Behold, this have I found, saith the preacher, [counting] one by one, to find out the account:
7:27. Behold, Ecclesiastes said, I have discovered these things, one after another, in order that I might discover the explanation
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Отсюда Екклезиаст заключает, что женщина вообще в нравственном отношении испорченнее и развращеннее мужчины. Осуждение женщины у Екклезиаста не безусловно. В другом месте (9:9) жизнь с женой он считает одним из благ, доступных человеку.
Adam Clarke: Commentary on the Bible - 1831
7:27: Counting one by one - I have gone over every particular. I have compared one thing with another; man with woman, his wisdom with her wiles; his strength with her blandishments; his influence with her ascendancy; his powers of reason with her arts and cunning; and in a thousand men, I have found one thoroughly upright man; but among one thousand women I have not found one such. This is a lamentable account of the state of morals in Judea, in the days of the wise King Solomon. Thank God! it would not be difficult to get a tithe of both in the same number in the present day.
The Targum gives this a curious turn: "There is another thing which my soul has sought, but could not find: a man perfect and innocent, and without corruption, from the days of Adam until Abraham the just was born; who was found faithful and upright among the thousand kings who came together to construct the tower of Babel: but a woman like to Sarah among the wives of all those kings I have not found."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: saith: Ecc 1:1, Ecc 1:2, Ecc 12:8-10
counting one by one, to find out the account: or, weighing one thing after another, to find out the reason, Ecc 7:25
Carl Friedrich Keil and Franz Delitzsch
7:27
"Behold what I have found, saith Koheleth, adding one thing to another, to find out the account: What my soul hath still sought, and I have not found, (is this): one man among a thousand have I found; and a woman among all these have I not found." It is the ascertained result, "one man, etc.," which is solemnly introduced by the words preceding. Instead of אם קה, the words ראמר הקּה are to be read, after Eccles 12:8, as is now generally acknowledged; errors of transcription of a similar kind are found at 2Kings 5:2; Job 38:12. Ginsburg in vain disputes this, maintaining that the name Koheleth, as denoting wisdom personified, may be regarded as fem. as well as mas.; here, where the female sex is so much depreciated, was the fem. self-designation of the stern judge specially unsuitable. Hengst. supposes that Koheleth is purposely fem. in this one passage, since true wisdom, represented by Solomon, stands opposite to false philosophy. But this reason for the fem. rests on the false opinion that woman here is heresy personified; he further remarks that it is significant for this fem. personification, that there is "no writing of female authorship in the whole canon of the O.T. and N.T." But what of Deborah's triumphal song, the song of Hannah, the magnificat of Mary? We hand this absurdity over to the Clementines! The woman here was flesh and blood, but pulchra quamvis pellis est mens tamen plean procellis; and Koheleth is not incarnate wisdom, but the official name of a preacher, as in Assyr., for חזּנרם, curators, overseers, hazanâti
(Note: Vid., Fried. Delitzsch's Assyr. Stud. (1874), p. 132.)
is used. זה, Eccles 7:27, points, as at Eccles 1:10, to what follows. אחת ל, one thing to another (cf. Is 27:12), must have been, like summa summarum and the like, a common arithmetical and dialectical formula, which is here subordinate to מצא, since an adv. inf. such as לקוח is to be supplemented: taking one thing to another to find out the חשׁבּון, i.e., the balance of the account, and thus to reach a facit, a resultat.
(Note: Cf. Aboth iv. 29, וגו ליתן, "to give account;" וגו הכל, "all according to the result.")
That which presented itself to him in this way now follows. It was, in relation to woman, a negative experience: "What my soul sought on and on, and I found not, (is this)." The words are like the superscription of the following result, in which finally the זה of Eccles 7:27 terminates. Ginsburg, incorrectly: "what my soul is still seeking," which would have required מבקּשׁת. The pret. בּקשׁה (with ק without Dagesh, as at Eccles 7:29)
(Note: As generally the Piel forms of the root בקשׁ, Masor. all have Raphe on the ,ק except the imper. בּקּשׁוּ; vid., Luzzatto's Gramm. 417.)
is retrospective; and עוד, from עוּד, means redire, again and again, continually, as at Gen.. Gen 46:29. He always anew sought, and that, as biqshah naphshi for בקשׁתי denotes, with urgent striving, violent longing, and never found, viz., a woman such as she ought to be: a man, one of a thousand, I have found, etc. With right, the accentuation gives Garshayim to adam; it stands forth, as at Eccles 7:20, as a general denominator - the sequence of accents, Geresh, Pashta, Zakef, is as at Gen 1:9. "One among a thousand" reminds us of Job 33:23, cf. Eccles 9:3; the old interpreters (vid., Dachselt's Bibl. Accentuata), with reference to these parallels, connect with the one man among a thousand all kinds of incongruous christological thoughts. Only, here adam, like the Romanic l'homme and the like, means man in sexual contrast to woman. It is thus ideally meant, like ish, 1Kings 4:9; 1Kings 6:15, and accordingly also the parall. אשּׁה. For it is not to be supposed that the author denies thereby perfect human nature to woman. But also Burger's explanation: "a human being, whether man or woman," is a useless evasion. Man has the name adam κατ ̓ ἐξ. by primitive hist. right: "for the man is not of the woman, but the woman of the man," 1Cor 11:8. The meaning, besides, is not that among a thousand human beings he found one upright man, but not a good woman (Hitz.), - for then the thousand ought to have had its proper denominator, אדם בני, - but that among a thousand persons of the male sex he found only one man such as he ought to be, and among a thousand of the female sex not one woman such as she ought to be; "among all these" is thus = among an equal number. Since he thus actually found the ideal of man only seldom, and that of woman still seldomer (for more than this is not denoted by the round numbers), the more surely does he resign himself to the following resultat, which he introduces by the word לבד (only, alone), as the clear gain of his searching:
Geneva 1599
7:27 Behold, this have I found, saith the preacher, [counting] one by one, to (s) find out the account:
(s) That is, to come to a conclusion.
John Gill
7:27 Behold, this have I found,.... That a harlot is more bitter than death; and which he found by his own experience, and therefore would have it observed by others for their caution: or one man among a thousand, Eccles 7:28;
(saith the preacher); of which title and character see Eccles 1:1; it is here mentioned to confirm the truth of what he said; he said it as a preacher, and, upon the word of a preacher, it was true; as also to signify his repentance for his sin, who was now the "gathered soul", as some render it; gathered into the church of God by repentance;
counting one by one, to find out the account; not his own sins, which he endeavoured to reckon up, and find out the general account of them, which yet he could not do; nor the good works of the righteous, and the sins of the wicked, which are numbered before the Lord one by one, till they are added to the great account; as Jarchi, from the Rabbins, interprets it, and so the Midrash: but rather the sense is, examining women, one by one, all within the verge of his acquaintance; particularly the thousand women that were either his wives or concubines; in order to take and give a just estimate of their character and actions. What follows is the result.
John Wesley
7:27 To find - That I might make a true and just estimate.
Robert Jamieson, A. R. Fausset and David Brown
7:27 this--namely, what follows in Eccles 7:28.
counting one by one--by comparing one thing with another [HOLDEN and MAURER].
account--a right estimate. But Eccles 7:28 more favors GESENIUS. "Considering women one by one."
7:287:28: Ահա զայս ամենայն գտի ասէ՛ Էկլեսիաստէս. մի միոջ գտանել խորհուրդս[8562], [8562] Ոմանք. Զի մի միում գտանել զխորհուրդն։
28 Ահա այս բոլորը գտայ, - ասում է Ժողովողը, - մէկ առ մէկ հաշուելով՝ գտնելու համար խորհուրդները.
28 (Որ հոգիս տակաւին կը փնտռէ, բայց չեմ կրնար գտնել)։Այր մարդ՝ հազարէն մէկը գտայ, Բայց բոլոր ասոնց մէջ մէկ կին չգտայ։
Ահա զայս [81]ամենայն գտի, ասէ Եկղեսիաստէս. [82]մի միոջ գտանել խորհուրդս:

7:28: Ահա զայս ամենայն գտի ասէ՛ Էկլեսիաստէս. մի միոջ գտանել խորհուրդս[8562],
[8562] Ոմանք. Զի մի միում գտանել զխորհուրդն։
28 Ահա այս բոլորը գտայ, - ասում է Ժողովողը, - մէկ առ մէկ հաշուելով՝ գտնելու համար խորհուրդները.
28 (Որ հոգիս տակաւին կը փնտռէ, բայց չեմ կրնար գտնել)։Այր մարդ՝ հազարէն մէկը գտայ, Բայց բոլոր ասոնց մէջ մէկ կին չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 Вот это нашел я, сказал Екклесиаст, испытывая одно за другим.
7:28 ὃν ος who; what ἔτι ετι yet; still ἐζήτησεν ζητεω seek; desire ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even οὐχ ου not εὗρον ευρισκω find ἄνθρωπον ανθρωπος person; human ἕνα εις.1 one; unit ἀπὸ απο from; away χιλίων χιλιοι thousand εὗρον ευρισκω find καὶ και and; even γυναῖκα γυνη woman; wife ἐν εν in πᾶσι πας all; every τούτοις ουτος this; he οὐχ ου not εὗρον ευρισκω find
7:28 אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] עֹוד־ ʕôḏ- עֹוד duration בִּקְשָׁ֥ה biqšˌā בקשׁ seek נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul וְ wᵊ וְ and לֹ֣א lˈō לֹא not מָצָ֑אתִי māṣˈāṯî מצא find אָדָ֞ם ʔāḏˈām אָדָם human, mankind אֶחָ֤ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand מָצָ֔אתִי māṣˈāṯî מצא find וְ wᵊ וְ and אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לֹ֥א lˌō לֹא not מָצָֽאתִי׃ māṣˈāṯî מצא find
7:28. ecce hoc inveni dicit Ecclesiastes unum et alterum ut invenirem rationemLo this have I found, said Ecclesiastes, weighing one thing after another, that I might find out the account,
28. which my soul still seeketh, but I have not found: one man among a thousand have I found; but a woman among all those have I not found.
7:28. Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
7:28. which my soul still seeks and has not found. One man among a thousand, I have found; a woman among them all, I have not found.
Behold, this have I found, saith the preacher, [counting] one by one, to find out the account:

7:27 Вот это нашел я, сказал Екклесиаст, испытывая одно за другим.
7:28
ὃν ος who; what
ἔτι ετι yet; still
ἐζήτησεν ζητεω seek; desire
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
ἄνθρωπον ανθρωπος person; human
ἕνα εις.1 one; unit
ἀπὸ απο from; away
χιλίων χιλιοι thousand
εὗρον ευρισκω find
καὶ και and; even
γυναῖκα γυνη woman; wife
ἐν εν in
πᾶσι πας all; every
τούτοις ουτος this; he
οὐχ ου not
εὗρον ευρισκω find
7:28
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
עֹוד־ ʕôḏ- עֹוד duration
בִּקְשָׁ֥ה biqšˌā בקשׁ seek
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מָצָ֑אתִי māṣˈāṯî מצא find
אָדָ֞ם ʔāḏˈām אָדָם human, mankind
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
מָצָ֔אתִי māṣˈāṯî מצא find
וְ wᵊ וְ and
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לֹ֥א lˌō לֹא not
מָצָֽאתִי׃ māṣˈāṯî מצא find
7:28. ecce hoc inveni dicit Ecclesiastes unum et alterum ut invenirem rationem
Lo this have I found, said Ecclesiastes, weighing one thing after another, that I might find out the account,
7:28. Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
7:28. which my soul still seeks and has not found. One man among a thousand, I have found; a woman among them all, I have not found.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:28: One man - One whose good qualities quite satisfy our expectation. Compare the expression "one among a thousand" (marginal reference).
A woman - The number of Solomon's wives and concubines Kg1 11:3 was a thousand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: yet: Ecc 7:23, Ecc 7:24; Isa 26:9
one: Job 33:23; Psa 12:1
but: Solomon, instead of seeking one rational, virtuous woman, had collected an immense multitude, of various countries and religions, for magnificence and indulgence; among whom, as might have been expected, he had not found one who was thoroughly faithful, upright, and pious. He here uses the language of a penitent, warning others of the errors into which he had been led; and not that of a wasphish satirist, lashing indiscriminately one half of the human species. Kg1 11:1-3
John Gill
7:28 Which yet my soul seeketh, but I find not,.... He was very earnest and diligent in his inquiry; he took a great deal of pains, and was exceedingly solicitous; he sought with great intenseness of mind, and with an eager desire, to find out a chaste and virtuous woman among them all, but could not;
one man among a thousand have I found; it is a great rarity to find a good man (n), truly wise and gracious; there are many that walk in the broad way, and but few that find the strait gate and narrow way, and are saved; they are but as one to a thousand; see Jer 5:1. Or rather, by this one of a thousand, is meant the, Messiah, the Wisdom of God, he sought for, Eccles 7:25; and now says he found; to whom he looked for peace, pardon, and atonement, under a sense of his sins; who is the messenger, an interpreter, one among a thousand; yea, who is the chiefest among ten thousands, Job 33:23; who is superior to angels and men, in the dignity of his person; in the perfection, purity, and holiness of his nature; in the excellency of his names; in his offices and relations; and in his concern in the affairs of grace and salvation; and who is to be found by every truly wise and gracious soul that seeks him early and earnestly, in the word and ordinances, under the illumination and direction of the blessed Spirit. If it is to be understood of a mere man, I should think the sense was this; of all the men that have been ensnared and taken by an adulterous woman, but one of a thousand have I observed, and perhaps Solomon has respect to himself, that was ever recovered out of her hands;
but a woman among all those have I not found; that is, among all the harlots and adulterous women I ever knew or heard of, I never knew nor heard of one that was ever reclaimed from her evil ways, and reformed or became a chaste and virtuous woman: he may have respect to the thousand women that were either his wives and concubines, and, among all these, he found not one that deserved the above character; for this is not to be understood of women in general, for Solomon must have known that there have been good women in all ages, and perhaps more than men; and that there were many in his days, though those with whom his more intimate acquaintance was were not such, which was his unhappiness; and his criminal conversation with them is what he lamented and repented of. It may be interpreted thus, One man, the Messiah, among all the sons of men, have I found, free from original sin; but one woman, among all the daughters of Eve, I have not found clear of it. The Targum is,
"there is another thing which yet my soul seeketh, and I have not found; a man perfect and innocent, without corruption, from the days of Adam, till Abraham the righteous was born; who was found faithful and just among the thousand kings who were gathered together to build the tower of Babel; and a woman among all the wives of those kings, as Sarah, I found not.''
(n) "Vir bonus et sapiens, qualem vix reperit unum, millibus e multio hominum, consultus Apollo." Auson. Idyll. 16. v. 1, 2.
John Wesley
7:28 Yet seeketh - I returned to search again with more earnestness. I find not - That it was so, he found, but the reason of the thing he could not find out. One man - A wise and virtuous man. A woman - One worthy of that name; one who is not a dishonour to her sex. Among - In that thousand whom I have taken into intimate society with myself.
Robert Jamieson, A. R. Fausset and David Brown
7:28 Rather, referring to his past experience, "Which my soul sought further, but I found not."
one man--that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers (Job 33:23; Ps 12:1). Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand" (Song 5:10). No perfect "woman" has ever existed, not even the Virgin Mary. Solomon, in the word "thousand," alludes to his three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with Eccles 7:26, not an unqualified condemnation of the sex, as Prov 12:4; Prov 31:10, &c., prove.
7:297:29: զոր խնդրեաց անձն իմ, եւ ո՛չ գտի. այր մի ՚ի հազարաց գտի, բայց կին՝ ամենեւին ո՛չ[8563]։[8563] Ոմանք. Եւ այր՝ մի ՚ի հազա՛՛։
[28] հոգիս փնտռեց, բայց չգտայ. հազարի մէջ մի տղամարդ գտայ, բայց կին ամենեւին չգտայ:
29 Ահա միայն ասիկա գտայ՝ Թէ Աստուած մարդը ուղիղ ստեղծեց, Բայց անոնք շատ հնարքներ փնտռեցին։
զոր խնդրեաց`` անձն իմ, եւ ոչ գտի. այր մի ի հազարաց գտի, բայց կին` ամենեւին ոչ:

7:29: զոր խնդրեաց անձն իմ, եւ ո՛չ գտի. այր մի ՚ի հազարաց գտի, բայց կին՝ ամենեւին ո՛չ[8563]։
[8563] Ոմանք. Եւ այր՝ մի ՚ի հազա՛՛։
[28] հոգիս փնտռեց, բայց չգտայ. հազարի մէջ մի տղամարդ գտայ, բայց կին ամենեւին չգտայ:
29 Ահա միայն ասիկա գտայ՝ Թէ Աստուած մարդը ուղիղ ստեղծեց, Բայց անոնք շատ հնարքներ փնտռեցին։
zohrab-1805▾ eastern-1994▾ western am▾
7:287:28 Чего еще искала душа моя, и я не нашел? Мужчину одного из тысячи я нашел, а женщины между всеми ими не нашел.
7:29 πλὴν πλην besides; only ἰδὲ οραω view; see τοῦτο ουτος this; he εὗρον ευρισκω find ὃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God σὺν συν with; [definite object marker] τὸν ο the ἄνθρωπον ανθρωπος person; human εὐθῆ ευθης and; even αὐτοὶ αυτος he; him ἐζήτησαν ζητεω seek; desire λογισμοὺς λογισμος account πολλούς πολυς much; many
7:29 לְ lᵊ לְ to בַד֙ vˌaḏ בַּד linen, part, stave רְאֵה־ rᵊʔē- ראה see זֶ֣ה zˈeh זֶה this מָצָ֔אתִי māṣˈāṯî מצא find אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֧ה ʕāśˈā עשׂה make הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind יָשָׁ֑ר yāšˈār יָשָׁר right וְ wᵊ וְ and הֵ֥מָּה hˌēmmā הֵמָּה they בִקְשׁ֖וּ viqšˌû בקשׁ seek חִשְּׁבֹנֹ֥ות ḥiššᵊvōnˌôṯ חִשָּׁבֹון invention רַבִּֽים׃ rabbˈîm רַב much
7:29. quam adhuc quaerit anima mea et non inveni virum de mille unum repperi mulierem ex omnibus non inveniWhich yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found.
29. Behold, this only have I found, that God made man upright; but they have sought out many inventions.
7:29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
7:29. This alone have I discovered: that God made man righteous, and yet he has adulterated himself with innumerable questions. Who is so great as the wise? And who has understood the meaning of the word?
Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found:

7:28 Чего еще искала душа моя, и я не нашел? Мужчину одного из тысячи я нашел, а женщины между всеми ими не нашел.
7:29
πλὴν πλην besides; only
ἰδὲ οραω view; see
τοῦτο ουτος this; he
εὗρον ευρισκω find
ος who; what
ἐποίησεν ποιεω do; make
ο the
θεὸς θεος God
σὺν συν with; [definite object marker]
τὸν ο the
ἄνθρωπον ανθρωπος person; human
εὐθῆ ευθης and; even
αὐτοὶ αυτος he; him
ἐζήτησαν ζητεω seek; desire
λογισμοὺς λογισμος account
πολλούς πολυς much; many
7:29
לְ lᵊ לְ to
בַד֙ vˌaḏ בַּד linen, part, stave
רְאֵה־ rᵊʔē- ראה see
זֶ֣ה zˈeh זֶה this
מָצָ֔אתִי māṣˈāṯî מצא find
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֧ה ʕāśˈā עשׂה make
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
יָשָׁ֑ר yāšˈār יָשָׁר right
וְ wᵊ וְ and
הֵ֥מָּה hˌēmmā הֵמָּה they
בִקְשׁ֖וּ viqšˌû בקשׁ seek
חִשְּׁבֹנֹ֥ות ḥiššᵊvōnˌôṯ חִשָּׁבֹון invention
רַבִּֽים׃ rabbˈîm רַב much
7:29. quam adhuc quaerit anima mea et non inveni virum de mille unum repperi mulierem ex omnibus non inveni
Which yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found.
7:29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
7:29. This alone have I discovered: that God made man righteous, and yet he has adulterated himself with innumerable questions. Who is so great as the wise? And who has understood the meaning of the word?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Екклезиаст предупреждает возможный неправильный вывод из его предшествующих рассуждений. Бог, сотворивший человека правым, не есть виновник нравственной развращенности людей вообще и женщин в частности. Бог создал человека правым, т. е. нравственно здоровым, способным идти правым путем и не грешить. А люди пустились во многие помыслы, буквально: выдумки, мудрования (Ср. 2: Пар 26:15: и сделал он в Иерусалиме искусно придуманные машины.).
Adam Clarke: Commentary on the Bible - 1831
7:29: Lo, this only have I found, that God hath made man upright - Whatever evil may be now found among men and women, it is not of God; for God made them all upright. This is a singular verse, and has been most variously translated:
עשה האלהים את האדם ישר והמה בקשו חשבנות רבים asah haelohim eth haadam yashar vehemhah bikkeshu chishbonoth rabbim.
"Elohim has made mankind upright, and they have sought many computations."
"He hath meddled with endless questions." - Vulgate.
"Many reasonings." - Septuagint, Syriac, and Arabic.
"They seek dyverse sotylties." Coverdale.
And he himself mengide with questions without eend. - Old MS. Bible.
The Targum considers the text as speaking of Adam and Eve.
"This have I found out, that the Lord made the first man upright before him, and innocent: but the serpent and Eve seduced him to eat of the fruit of the tree, which gave the power to those who ate of it to discern between good and evil; and was the cause that death came upon him, and all the inhabitants of the earth; and they sought that they might find out many stratagems to bring this evil upon all the inhabitants of the world."
I doubt much whether the word חשבנות chishbonoth should be taken in a bad sense. It may signify the whole of human devices, imaginations, inventions, artifice, with all their products; arts, sciences, schemes, plans, and all that they have found out for the destruction or melioration of life. God has given man wondrous faculties; and of them he has made strange uses, and sovereign abuses: and they have been, in consequence, at one time his help, and at another his bane. This is the fair way of understanding this question.
Albert Barnes: Notes on the Bible - 1834
7:29: God hath made - Rather, God made. A definite allusion to the original state of man: in which he was exempt from vanity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:29: God: Gen 1:26, Gen 1:27, Gen 5:1
they: The descendants of Adam have sought out an immense number of inventions, in order to find happiness in the world, without God, which have only proved so many variations of impiety and iniquity. Gen 3:6, Gen 3:7, Gen 6:5, Gen 6:6, Gen 6:11, Gen 6:12, Gen 11:4-6; Psa 99:8, Psa 106:29, Psa 106:39; Jer 2:12, Jer 2:13; Jer 4:22; Eze 22:6-13; Mar 7:8, Mar 7:9; Act 7:40-43; Rom 1:21-32, Rom 3:9-19; Eph 2:2, Eph 2:3; Tit 3:3
Carl Friedrich Keil and Franz Delitzsch
7:29
"Lo, this only have I found, that God created man upright; but they seek many arts." Also here the order of the words is inverted, since זה, belonging as obj. to מץ (have I found), which is restricted by לבד, is amalgamated with ראה (Lo! see!). The author means to say: Only this (solummodo hocce) have I found, that ...; the ראה is an interjected nota bene. The expression: God has made man ישׁר, is dogmatically significant. Man, as he came from the Creator's hand, was not placed in the state of moral decision, nor yet in the state of absolute indifference between good and evil; he was not neither good nor bad, but he was טוב, or, which is the same thing, ישׁר; i.e., in every respect normal, so that he could normally develope himself from this positively good foundation. But by the expression ישׁר `שׁ, Koheleth has certainly not exclusively his origin in view, but at the same time his relative continuation in the propagation of himself, not without the concurrence of the Creator; also of man after the fall the words are true, ישׁר עשׂה, in so far as man still possesses the moral ability not to indulge sinful affections within him, nor suffer them to become sinful actions. But the sinful affections in the inborn nature of weak sinful man have derived so strong a support from his freedom, that the power of the will over against this power of nature is for the most part as weakness; the dominance of sin, where it is not counteracted by the grace of God, has always shown itself so powerful, that Koheleth has to complain of men of all times and in all circles of life: they seek many arts (as Luther well renders it), or properly, calculations, inventions, devices (hhishshevonoth,
(Note: If we derive this word from hhěshbon, the Dagesh in the שׁ is the so-called Dag. dirimens.)
as at 2Chron 26:15, from hhishshevon, which is as little distinguished from the formation hhěshbon, as hhizzayon from hhězyon), viz., of means and ways, by which they go astray from the normal natural development into abnormities. In other words: inventive refined degeneracy has come into the place of moral simplicity, ἁπλότης (2Chron 11:3). As to the opinion that caricatures of true human nature, contrasts between the actual and that which ought to be (the ideal), are common, particularly among the female sex, the author has testimonies in support of it from all nations. It is confirmed by the primitive history itself, in which the woman appears as the first that was led astray, and as the seducer (cf. Psychol. pp. 103-106). With reference to this an old proverb says: "Women carry in themselves a frivolous mind," Kiddushin 80b.
(Note: Cf. Tendlau's Sprichw. (1860), No. 733.)
And because a woman, when she has fallen into evil, surpasses a man in fiendish superiority therein, the Midrash reckons under this passage before us fifteen things of which the one is worse than the other; the thirteenth is death, and the fourteenth a bad woman.
(Note: Duke's Rabb. Blumenl. (1844), No. 32.)
Hitzig supposes that the author has before him as his model Agathoclea, the mistress of the fourth Ptolemy Philopator. But also the history of the Persian Court affords dreadful examples of the truth of the proverb: "Woe to the age whose leader is a woman;"
(Note: Ibid. No. 118.)
and generally the harem is a den of female wickedness.
Geneva 1599
7:29 Lo, this only have I found, that God hath made man upright; but they have sought out many (t) devices.
(t) And so are cause for their own destruction.
John Gill
7:29 Lo, this only have I found, that God hath made man upright,.... The first man Adam, as the Targum and Jarchi interpret it; and not Adam only, but Eve also with him; for these were both made by the Lord, and on the same day, and in the same image, and had the same common name of Adam given them, Gen 1:27; And they were both made "upright"; which is to be understood, not of the erectness of their bodies, but of the disposition of their minds; they were
"right and innocent before him,''
or in the sight of God, as the Targum; which is best explained by their being made in the image and likeness of God, Gen 1:26; and which, according to the apostle, lay in knowledge, righteousness, and holiness, Eph 4:24; agreeably to which Plato (o) make likeness to God to be righteous and holy, with prudence: for this likeness of Adam and Eve to God; lay not in the shape of their bodies, for God is a spirit, and not a corporeal being, as the Anthropomorphites imagined, and so fancied men to be made like unto him in this respect; but in their souls, and it consisted of knowledge; of the knowledge of the creatures, their nature, use, and ends for which they were made, and put under their government; and of God, and his perfections, as made known in the creatures; and of his mind and will, and manner of worshipping him, he revealed unto them; and they might know the trinity of Persons in the Godhead, who were concerned in the making of them, though they seem not to have known Christ, as Mediator and Saviour, which was not necessary previous to their fall; nor evangelical truths suited to a fallen state: also this image lay in righteousness and true holiness, which was original, natural, and created with them; it was with them as soon as they were; not acquired, but infused; not a habit obtained, but a quality given; and this not supernatural, but natural; it was perfect in its kind, and entirely agreeable to the holy, just, and good law of God; it had no defects in it, yet was but the righteousness of a creature, and loseable, as the event showed; and so very different from the righteousness of Christ, man is justified by. Likewise, this uprightness is no other than the rectitude of human nature, of all the powers and faculties of the soul of man, as they were when he was created; his understanding clear of all errors and mistakes, either about divine or human things; his affections regular and ordinate, no unruly passion in him, no sinful affection, lust, and desire; he loved God with all his heart and soul, and delighted in him, and communion with him; the bias of his will was to that which is good; the law of God was written on his heart, and he had both power and will to keep it; and, during his state of integrity, was pure and sinless; yet he was not impeccable, as the confirmed angels and glorified saints are; nor immutable, as God only is; but being a creature, and changeable, he was liable to temptation, and subject to fall, as he did. Now Solomon, with all his diligent search and scrutiny, could not find out the infinity of sin, the boundless extent of it among mankind, the exceeding sinfulness of it, which he sought after, Eccles 7:25; yet this he "found" out, and this "only", the fountain of all sin, the origin of moral evil; namely, the corruption of human nature through the fall of Adam: this he found by reading the Scriptures, the three first chapters of Genesis; and by consulting human nature he found some remains of the image of God, and of the law that was in man's heart; whereby he perceived that man was once another man than he is now; and that this corruption is not owing to God, who is not the author of any thing sinful, he made man upright; but to himself, his own sin and folly: and this he found confirmed by sad experience; in himself and others, and by observing the history of all ages, from the times of the first man; and as this was notorious, it was worth knowing and observing, and therefore he calls upon others to take notice of it; lo, behold, consider it, as well as what follows;
but they have sought out many inventions; that is, Adam and Eve, not content with their present knowledge and happiness, they sought out new ways and means of being wiser and happier than God made them, or it was his will they should be. "They sought out the inventions of the many", or "great things", or "of the mighty and great ones" (p), as it may be rendered, the eternal Three in One; they sought to be as wise as God himself; or, however, as the great and mighty ones, the angels, who excelled them, as in strength, so in knowledge; see Gen 3:5; or they sought out thoughts of sin, as Jarchi says it is interpreted in the Midrash. Sins are the inventions of men, and these are many and numerous; they sought to gratify their senses, on which followed innumerable evils; and then they sought for shifts and evasions to excuse themselves; the man shifting it from himself, and throwing the blame upon the woman, and the woman upon the serpent: and so sinning, they lost the knowledge they had; their righteousness and holiness, the rectitude of their nature; the moral freedom of their will to that which is good, and their power to perform it; and they lost the presence of God, and communion with him: and so their posterity are not only inventors of evil things, of sins, but of new ways of happiness; some placing it in riches; others in honours; others in pleasures; and some in natural wisdom and knowledge; and some in their own works of righteousness; the vanity of all which Solomon has before exposed.
(o) Theaeteto, p. 129. (p) "cogitationes magnatum", De Dieu; "ratiocina multarum, magnarumque rerum", so some in Rambachius; see Luke x. 41, 42.
John Wesley
7:29 Lo, this - Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, Original sin, and the corruption of nature, which is both in men and women. That - God made our first parents, Adam and Eve. Upright - Heb. right: without any imperfection or corruption, conformable to his nature and will, after his own likeness. They - Our first parents, and after them their posterity. Sought out - Were not contented with their present state, but studied new ways of making themselves more wise and happy, than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God's word, and the true way to happiness, and to seek new methods of attaining it.
Robert Jamieson, A. R. Fausset and David Brown
7:29 The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Gen. 2:1-3:24). Among man's "inventions" was the one especially referred to in Eccles 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mt 19:4-6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.
7:307:30: Ահա արդ զայս գտի՛. զոր արար Աստուած զմարդն ուղիղ, եւ նոքա խնդրեցին զխորհուրդս չարութեան։ Ո՞վ գիտէ զիմաստունս՝ եւ ո՛վ գիտէ զմեկնութիւն բանից[8564]։[8564] Ոմանք. Սակայն զայս ահա գտի. զի արար Աստուած։ Ոսկան. Ո՞վ գիտէ զիմաստութիւնս։
29 Բայց ահա գտայ այն, որ Աստուած մարդուն ուղղամիտ է ստեղծել, բայց մարդիկ չար խորհուրդներ փնտռեցին: Ո՞վ է ճանաչում իմաստուններին, եւ ո՞վ կարող է այս հարցերի մեկնութիւնը տալ:

Ահա արդ զայս գտի, զոր արար Աստուած զմարդն ուղիղ, եւ նոքա խնդրեցին [83]զխորհուրդս չարութեան:

7:30: Ահա արդ զայս գտի՛. զոր արար Աստուած զմարդն ուղիղ, եւ նոքա խնդրեցին զխորհուրդս չարութեան։ Ո՞վ գիտէ զիմաստունս՝ եւ ո՛վ գիտէ զմեկնութիւն բանից[8564]։
[8564] Ոմանք. Սակայն զայս ահա գտի. զի արար Աստուած։ Ոսկան. Ո՞վ գիտէ զիմաստութիւնս։
29 Բայց ահա գտայ այն, որ Աստուած մարդուն ուղղամիտ է ստեղծել, բայց մարդիկ չար խորհուրդներ փնտռեցին: Ո՞վ է ճանաչում իմաստուններին, եւ ո՞վ կարող է այս հարցերի մեկնութիւնը տալ:
zohrab-1805▾ eastern-1994▾ western am▾
7:297:29 Только это я нашел, что Бог сотворил человека правым, а люди пустились во многие помыслы.
7:30. solummodo hoc inveni quod fecerit Deus hominem rectum et ipse se infinitis miscuerit quaestionibus quis talis ut sapiens est et quis cognovit solutionem verbiOnly this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? and who hath known the resolution of the word?
Lo, this only have I found, that God hath made man upright; but they have sought out many inventions:

7:29 Только это я нашел, что Бог сотворил человека правым, а люди пустились во многие помыслы.
7:30. solummodo hoc inveni quod fecerit Deus hominem rectum et ipse se infinitis miscuerit quaestionibus quis talis ut sapiens est et quis cognovit solutionem verbi
Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? and who hath known the resolution of the word?
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