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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–7. Поведение мудрого. 9–14. Судьба праведных и нечестивых. 15–17. Лучшее в жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon, in this chapter, comes to recommend wisdom to us as the most powerful antidote against both the temptations and vexations that arise from the vanity of the world. Here is, I. The benefit and praise of wisdom, ver. 1. II. Some particular instances of wisdom prescribed to us. 1. We must keep in due subjection to the government God has set over us, ver. 2-5. 2. We must get ready for sudden evils, and especially for sudden death, ver. 6-8. 3. We must arm ourselves against the temptation of an oppressive government and not think it strange, ver. 9, 10. The impunity of oppressors makes them more daring (ver. 11), but in the issue it will be well with the righteous and ill with the wicked (ver. 12, 13), and therefore the present prosperity of the wicked and afflictions of the righteous ought not to be a stumbling-block to us, ver. 14. 4. We must cheerfully use the gifts of God's providence, ver. 15. 5. We must with an entire satisfaction acquiesce in the will of God, and, not pretending to find the bottom, we must humbly and silently adore the depth of his unsearchable counsels, being assured they are all wise, just, and good, ver. 16, 17.
Adam Clarke: Commentary on the Bible - 1831
A man's wisdom makes his face shine, Ecc 8:1. Kings are to be greatly respected, Ecc 8:2-4. Of him who keeps the commandment; of the misery of man; of the certainty of death, Ecc 8:5-8. Of him that rules another to his own hurt, Ecc 8:9. The end of the wicked, Ecc 8:10. God's longsuffering, Ecc 8:11, Ecc 8:12. It shall be ill with wicked men, Ecc 8:13. Strange events in the course of Providence, Ecc 8:14, Ecc 8:15. God's works cannot be found out, Ecc 8:16, Ecc 8:17.
Albert Barnes: Notes on the Bible - 1834
8:0: Although in some degree baffled in his own pursuit of wisdom, Solomon yet regards wisdom as the nearest approach to "that good for man" which he is seeking; and presses here, as a part of that wisdom, a spirit of obedience Ecc 8:1-5. In the face of the incomprehensible course of external events, he determined to abide in the fear and trust of God Ecc 8:6-14, and to acknowledge the natural incompetence of every man to find out the unsearchable ways of God Ecc 8:15-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 8:1, True wisdom is modest; Ecc 8:2, Kings are to be respected; Ecc 8:6, Divine providence is to be observed; Ecc 8:12, It is better with the godly in adversity, than with the wicked in prosperity; Ecc 8:16, The work of God is unsearchable.
John Gill
INTRODUCTION TO ECCLESIASTES 8
The preacher begins this chapter with the praise of wisdom, from its excellency and usefulness, Eccles 8:1; and advises men, if they would live quietly and comfortably, to honour and obey the king that rules over them, and not be rebellious against him, since he has great power and authority, Eccles 8:2; and not be anxious about things to come, since there is a set time for everything, and future things cannot be known nor frustrated; and, particularly, there is no avoiding the hour and stroke of death, Eccles 8:6; Though there are times wherein wicked men rule over others, it is to their own hurt, and they must die; and though they may be pompously buried, yet are soon forgotten, Eccles 8:9; and the reason of their insolence is the delay of justice; yet there will come a time when it shall be well with them that fear God, and ill with the wicked, though they may live long in wickedness; and for the present it may befall good then what wicked men deserve, and wicked men may have that which might, be thought more proper for good men, Eccles 8:11; wherefore this should give no uneasiness; but men should cheerfully and freely enjoy what they have with thankfulness, there being nothing better than that under the sun, Eccles 8:15; and the chapter is concluded with observing the unsearchableness of divine Providence, Eccles 5:16.
8:18:1: Իմաստութիւն առն լուսաւոր առնէ զերեսս իւր. եւ որ ժպիրհն է երեսօք իւրովք ատելի լիցի[8565]։[8565] Ոմանք. Իմաստութիւն մարդոյ լու՛՛... եւ լիրբն երեսօք իւրովք լինի ատելի։
1 Մարդու իմաստութիւնը լոյս է տալիս նրա երեսին, բայց անամօթի երեսը ատելի է լինում:
8 Իմաստունին պէս ո՞վ կայ Ու խօսքի մեկնութիւնը ո՞վ գիտէ։Մարդուն իմաստութիւնը անոր երեսը կը փայլեցնէ Ու երեսին պնդութիւնը կը փոխուի։
Ո՞վ [84]գիտէ զիմաստունս``, եւ ո՞վ գիտէ զմեկնութիւն բանից: Իմաստութիւն առն` լուսաւոր առնէ զերեսս իւր, եւ [85]որ ժպիրհն է երեսօք իւրովք` ատելի լիցի:

8:1: Իմաստութիւն առն լուսաւոր առնէ զերեսս իւր. եւ որ ժպիրհն է երեսօք իւրովք ատելի լիցի[8565]։
[8565] Ոմանք. Իմաստութիւն մարդոյ լու՛՛... եւ լիրբն երեսօք իւրովք լինի ատելի։
1 Մարդու իմաստութիւնը լոյս է տալիս նրա երեսին, բայց անամօթի երեսը ատելի է լինում:
8 Իմաստունին պէս ո՞վ կայ Ու խօսքի մեկնութիւնը ո՞վ գիտէ։Մարդուն իմաստութիւնը անոր երեսը կը փայլեցնէ Ու երեսին պնդութիւնը կը փոխուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Кто как мудрый, и кто понимает значение вещей? Мудрость человека просветляет лице его, и суровость лица его изменяется.
8:1 τίς τις.1 who?; what? οἶδεν οιδα aware σοφούς σοφος wise καὶ και and; even τίς τις.1 who?; what? οἶδεν οιδα aware λύσιν λυσις letting loose ῥήματος ρημα statement; phrase σοφία σοφια wisdom ἀνθρώπου ανθρωπος person; human φωτιεῖ φωτιζω illuminate; enlighten πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἀναιδὴς αναιδης face; ahead of αὐτοῦ αυτος he; him μισηθήσεται μισεω hate
8:1 מִ֚י ˈmî מִי who כְּ kᵊ כְּ as הֶ֣ hˈe הַ the חָכָ֔ם ḥāḵˈām חָכָם wise וּ û וְ and מִ֥י mˌî מִי who יֹודֵ֖עַ yôḏˌēₐʕ ידע know פֵּ֣שֶׁר pˈēšer פֵּשֶׁר interpretation דָּבָ֑ר dāvˈār דָּבָר word חָכְמַ֤ת ḥoḵmˈaṯ חָכְמָה wisdom אָדָם֙ ʔāḏˌām אָדָם human, mankind תָּאִ֣יר tāʔˈîr אור be light פָּנָ֔יו pānˈāʸw פָּנֶה face וְ wᵊ וְ and עֹ֥ז ʕˌōz עֹז power פָּנָ֖יו pānˌāʸw פָּנֶה face יְשֻׁנֶּֽא׃ yᵊšunnˈe שׁנה change
8:1. sapientia hominis lucet in vultu eius et potentissimus faciem illius commutavitThe wisdom of a man shineth in his countenance, and the most mighty will change his face.
1. Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, and the hardness of his face is changed.
8:1. The wisdom of a man shines in his countenance, and even the expression of a most powerful man will change.
8:1. Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed.
Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man' s wisdom maketh his face to shine, and the boldness of his face shall be changed:

8:1 Кто как мудрый, и кто понимает значение вещей? Мудрость человека просветляет лице его, и суровость лица его изменяется.
8:1
τίς τις.1 who?; what?
οἶδεν οιδα aware
σοφούς σοφος wise
καὶ και and; even
τίς τις.1 who?; what?
οἶδεν οιδα aware
λύσιν λυσις letting loose
ῥήματος ρημα statement; phrase
σοφία σοφια wisdom
ἀνθρώπου ανθρωπος person; human
φωτιεῖ φωτιζω illuminate; enlighten
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναιδὴς αναιδης face; ahead of
αὐτοῦ αυτος he; him
μισηθήσεται μισεω hate
8:1
מִ֚י ˈmî מִי who
כְּ kᵊ כְּ as
הֶ֣ hˈe הַ the
חָכָ֔ם ḥāḵˈām חָכָם wise
וּ û וְ and
מִ֥י mˌî מִי who
יֹודֵ֖עַ yôḏˌēₐʕ ידע know
פֵּ֣שֶׁר pˈēšer פֵּשֶׁר interpretation
דָּבָ֑ר dāvˈār דָּבָר word
חָכְמַ֤ת ḥoḵmˈaṯ חָכְמָה wisdom
אָדָם֙ ʔāḏˌām אָדָם human, mankind
תָּאִ֣יר tāʔˈîr אור be light
פָּנָ֔יו pānˈāʸw פָּנֶה face
וְ wᵊ וְ and
עֹ֥ז ʕˌōz עֹז power
פָּנָ֖יו pānˌāʸw פָּנֶה face
יְשֻׁנֶּֽא׃ yᵊšunnˈe שׁנה change
8:1. sapientia hominis lucet in vultu eius et potentissimus faciem illius commutavit
The wisdom of a man shineth in his countenance, and the most mighty will change his face.
8:1. The wisdom of a man shines in his countenance, and even the expression of a most powerful man will change.
8:1. Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Никто не может понять сущность вещей так, как мудрый. Это глубокое понимание жизни создает в мудром радостное, покойное, все примиряющее настроение, отражающееся и на его наружности. Евр. dabar значит и вещь, и слово. Отсюда LXX, славянский, сирийский перевод и Иероним перевели: «значение слова» – именно, изречения, высказанного в следующем стихе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. 2 I counsel thee to keep the king's commandment, and that in regard of the oath of God. 3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him. 4 Where the word of a king is, there is power: and who may say unto him, What doest thou? 5 Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.
Here is, I. An encomium of wisdom (v. 1), that is, of true piety, guided in all its exercises by prudence and discretion. The wise man is the good man, that knows God and glorifies him, knows himself and does well for himself; his wisdom is a great happiness to him, for, 1. It advances him above his neighbours, and makes him more excellent than they: Who is as the wise man? Note, Heavenly wisdom will make a man an incomparable man. No man without grace, though he be learned, or noble, or rich, is to be compared with a man that has true grace and is therefore accepted of God. 2. It makes him useful among his neighbours and very serviceable to them: Who but the wise man knows the interpretation of a thing, that is, understands the times and the events of them, and their critical junctures, so as to direct what Israel ought to do, 1 Chron. xii. 32. 3. It beautifies a man in the eyes of his friends: It makes his face to shine, as Moses's did when he came down from the mount; it puts honour upon a man and a lustre on his whole conversation, makes him to be regarded and taken notice of, and gains him respect (as Job xxix. 7, &c.); it makes him lovely and amiable, and the darling and blessing of his country. The strength of his face, the sourness and severity of his countenance (so some understand the last clause), shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant. 4. It emboldens a man against his adversaries, their attempts and their scorn: The boldness of his face shall be doubled by wisdom; it will add very much to his courage in maintaining his integrity when he not only has an honest cause to plead, but by his wisdom knows how to manage it and where to find the interpretation of a thing. He shall not be ashamed, but shall speak with his enemy in the gate.
II. A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us. Observe,
1. How the duty of subjects is here described. (1.) We must be observant of the laws. In all those things wherein the civil power is to interpose, whether legislative or judicial, we ought to submit to its order and constitutions: I counsel thee; it may as well be supplied, I charge thee, not only as a prince but as a preacher: he might do both; "I recommend it to thee as a piece of wisdom; I say, whatever those say that are given to change, keep the king's commandment; wherever the sovereign power is lodged, be subject to it. Observe the mouth of a king" (so the phrase is); "say as he says; do as he bids thee; let his word be a law, or rather let the law be his word." Some understand the following clause as a limitation of this obedience: "Keep the king's commandment, yet so as to have a regard to the oath of God, that is, so as to keep a good conscience and not to violate thy obligations to God, which are prior and superior to thy obligations to the king. Render to Cæsar the things that are Cæsar's, but so as to reserve pure and entire to God the things that are his." (2.) We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent (v. 3): "Be not hasty to go out of his sight, when he is displeased at thee (ch. x. 4), or when thou art displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt thee to renounce the court or forsake the kingdom." Solomon's subjects, as soon as his head was laid low, went directly contrary to this rule, when upon the rough answer which Rehoboam gave them, they were hasty to go out of his sight, would not take time for second thoughts nor admit proposals of accommodation, but cried, To your tents, O Israel! "There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation." (3.) We must not persist in a fault when it is shown us: "Stand not in an evil thing; in any offence thou hast given to thy prince humble thyself, and do not justify thyself, for that will make the offence much more offensive. In any ill design thou hast, upon some discontent, conceived against thy prince, do not proceed in it; but if thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth," Prov. xxx. 32. Note, Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil. (4.) We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances: A wise man's heart discerns both time and judgment (v. 5); it is the wisdom of subjects, in applying themselves to their princes, to enquire and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favour, or obtain the revocation of any grievous measure prescribed. Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them.
2. What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which St. Paul uses, Rom. xiii. 1, &c. (1.) We must needs be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of God, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, 2 Chron. xxiii. 16. David made a covenant, or contract, with the elders of Israel, though he was king by divine designation, 1 Chron. xi. 3. "Keep the king's commandments, for he has sworn to rule thee in the fear of God, and thou hast sworn, in that fear, to be faithful to him." It is called the oath of God because he is a witness to it and will avenge the violation of it. (2.) For wrath's sake, because of the sword which the prince bears and the power he is entrusted with, which make him formidable: He does whatsoever pleases him; he has a great authority and a great ability to support that authority (v. 4): Where the word of a king is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a king, or supreme government, like the roaring of a lion and like messengers of death. Who may say unto him, What doest thou? He that contradicts him does it at his peril. Kings will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. A subject is an unequal match for a prince. He may command me who has legions at command. (3.) For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the apostle answers (Rom. xiii. 3), Wilt thou then not be afraid of the power of the king? Do that which is good, as becomes a dutiful and loyal subject, and thou shalt ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none.
Adam Clarke: Commentary on the Bible - 1831
8:1: Who knoweth the interpretation - פשר pesher, a pure Chaldee word, found nowhere else in the Bible but in the Chaldee parts of Daniel. "A man's wisdom maketh his face to shine." Every state of the heart shines through the countenance; but there is such an evidence of the contented, happy, pure, benevolent state of the soul in the face of a truly pious man, that it must be observed, and cannot be mistaken. In the Hebrew the former clause of this verse ends the preceding chapter. Who has ever been deceived in the appearance of the face that belonged to a savage heart? Those who represent, by painting or otherwise, a wise man, with a gravely sour face, striking awe and forbidding approach, have either mistaken the man, or are unacquainted with some essential principles of their art.
The boldness of his face shall be changed - Instead of ישנא yeshunne, which signifies shall be hated, many of Kennicott's and De Rossi's MSS. have ישנה yeshunneh, shall be changed or doubled. Hence the verse might be read, "The wisdom of a man shall illuminate his face; and the strength of his countenance shall be doubled." He shall speak with full confidence and conviction on a subject which he perfectly understands, and all will feel the weight of his observations.
Albert Barnes: Notes on the Bible - 1834
8:1: And who - Rather, and as he who knoweth. The possessor of wisdom excels other people: it imparts serenity to his countenance, and removes the expression of gloom or fierceness (see the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: as the: Ecc 2:13, Ecc 2:14; Co1 2:13-16
who knoweth: Gen 40:8, Gen 41:15, Gen 41:16, Gen 41:38, Gen 41:39; Job 33:23; Pro 1:6; Dan 2:28-30, Dan 2:47, Dan 4:18, Dan 4:19; Pe2 1:20
a man's: Exo 34:29, Exo 34:30; Pro 4:8, Pro 4:9, Pro 17:24, Pro 24:5; Mat 17:2; Act 6:15
and the: Deu 28:50; Act 4:13, Act 4:29; Eph 6:19
boldness: Heb. strength, Ti2 4:17
Carl Friedrich Keil and Franz Delitzsch
8:1
"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Ps 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Ex 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Eccles 2:16, etc. The syncope is, as at Ezek 40:25, omitted, which frequently occurs, particularly in the more modern books, Ezek 47:22; 2Chron 10:7; 2Chron 25:10; 2Chron 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Eccles 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Eccles 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, 1Kings 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.
What now follows, Eccles 8:1, might be introduced by the confirming כי, but after the manner of synonymous parallelism it places itself in the same rank with 1a, since, that the wise man stands so high, and no one like him looks through the centre of things, is repeated in another form: "Wisdom maketh his face bright" is thus to be understood after Ps 119:130 and Ps 19:9, wisdom draws the veil from his countenance, and makes it clear; for wisdom is related to folly as light is to darkness, Eccles 2:13. The contrast, ישׁ ... עזו ("and the rudeness of his face is changed"), shows, however, that not merely the brightening of the countenance, but in general that intellectual and ethical transfiguration of the countenance is meant, in which at once, even though it should not in itself be beautiful, we discover the educated man rising above the common rank. To translate, with Ewald: and the brightness of his countenance is doubled, is untenable; even supposing that ישׁנּא can mean, like the Arab. yuthattay, duplicatur, still עז, in the meaning of brightness, is in itself, and especially with פּניו, impossible, along with which it is, without doubt, to be understood after az panim, Deut 28:50; Dan 8:23, and hē'ēz panim, Prov 7:13, or bephanim, Prov 21:29, so that thus פנים עז has the same meaning as the post-bibl. פנים עזּוּת, stiffness, hardness, rudeness of countenance = boldness, want of bashfulness, regardlessness, e.g., Shabbath 30b, where we find a prayer in these words: O keep me this day from פנים עזי and from עזות פ (that I may not incur the former or the latter). The Talm. Taanith 7b, thus explaining, says: "Every man to whom עזות פ belongs, him one may hate, as the scripture says, ישּׂנא ... ועז (do not read ישׁנּא)." The lxx translates μισητηήσεται will be hated, and thus also the Syr.; both have thus read as the Talm. has done, which, however, bears witness in favour of ישׁנּא as the traditional reading. It is not at all necessary, with Hitzig, after Zirkel, to read yshane': but boldness disfigureth his countenance; עז in itself alone, in the meaning of boldness, would, it is true, along with פניו as the obj. of the verb, be tenable; but the change is unnecessary, the passive affords a perfectly intelligible meaning: the boldness, or rudeness, of his visage is changed, viz., by wisdom (Bttch., Ginsb., Zckl.). The verb שׁנה (שנא, Lam 4:1) means, Mal 3:6, merely "to change, to become different;" the Pih. שׁנּה, Jer 52:33, שׁנּא, 4Kings 25:29, denotes in these two passages a change in melius, and the proverb of the Greek, Sir. 13:24, -
Καρδία ἀντηρώπου ἀλλοιοῖ τὸ πρόσωπον αὐτοῦ
ἐάν τε εἰς ἀγαθὰ ἐάν τε εἰς κακά,
is preserved to us in its original form thus:
לב אדם ישׁנּא פניו
בּין לטוב וּבין לרע׃
so that thus שׁנּא, in the sense of being changed as to the sternness of the expression of the countenance, is as good as established. What Ovid says of science: emollit mores nec sinit esse feros, thus tolerably falls in with what is here said of wisdom: Wisdom gives bright eyes to a man, a gentle countenance, a noble expression; it refines and dignifies his external appearance and his demeanour; the hitherto rude external, and the regardless, selfish, and bold deportment, are changed into their contraries. If, now, Eccles 8:1 is not to be regarded as an independent proverb, it will bear somewhat the relation of a prologue to what follows. Luther and others regard Eccles 8:1 as of the nature of an epilogue to what goes before; parallels, such as Hos 14:9, make that appear probable; but it cannot be yielded, because the words are not חכם מי, but מי כהח. But that which follows easily subordinates itself to Eccles 8:1, in as far as fidelity to duty and thoughtfulness amid critical social relations are proofs of that wisdom which sets a man free from impetuous rudeness, and fits him intelligently and with a clear mind to accommodate himself to the time.
Geneva 1599
8:1 Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man's wisdom maketh his face (a) to shine, and (b) the boldness of his face shall be changed.
(a) That is, gets him favour and prosperity.
(b) While before he was proud and arrogant, he will become humble and meek.
John Gill
8:1 Who is as the wise man?.... Who is as the first man, that was made upright, and was a wise man? not one of his sons. Or who is as the wise man, meaning himself? no man; he was the wisest of men; and yet he could not find out wisdom, and the reason of things, and the wickedness of folly, Eccles 7:25; how therefore should any other man? what can the man do that comes after the king? Or who is like to a wise man, to he compared to him for honour and dignity? none; not those of the highest birth and blood, of the greatest wealth and riches, or in the highest places of power and authority; a wise man is above them, they being without wisdom; and especially such as are wise to salvation; these are the excellent in the earth, and the most worthy among men. Or who is a truly wise man? is there really such a person in the world, that has got to the perfection of wisdom? not one; and very few they are that can, in a true and proper sense, be called wise men. The Targum is,
"who is a wise man, that can stand against the wisdom of the Lord?''
and who knoweth the interpretation of a thing? or "a word" (q)? the word of God, which is not of private interpretation? none know it rightly, but such who have the Spirit of God, the enditer of the word: Christ is the interpreter, one among a thousand; and, next to him are those who have his mind, and rightly divide the word of truth. The Targum is,
"and to know the interpretation of the words in the prophets:''
this may be understood of the solution of any difficulties in things natural or civil; and of the interpretation of any of the works of God, either in nature or providence, as well as of his word; and he is a wise man, that not only has wisdom in himself, but is able to teach others, and make them wise; can solve doubts, remove difficulties, interpret nature, the works and word of God. Aben Ezra repeats the note of similitude from the former clause, and so it may be rendered, "Who is as he that knows the interpretation of a thing", or "word?" such an one as Solomon was, Prov 1:6;
a man's wisdom maketh his face to shine: as Moses, when he came down from the mount, full fraught with the knowledge of the will of God, Ex 34:29; and as Stephen, whose wisdom and spirit, by which he spoke, were irresistible, Acts 6:10; wisdom, which discovers itself in a man's words and actions, gives comeliness to his person, makes him look amiable and lovely in the eyes of others: or, it "enlightens his face" (r); by it he is able to see the difference between truth and falsehood, and what is to be done and not done; what way he should walk in, and what he should shun and avoid;
and the boldness of his face shall be changed; the ferocity and austerity of his countenance, the impudence and inhumanity that appeared in him before, through his wisdom and knowledge, are changed into meekness, gentleness, and humanity; of an impudent, fierce, and badly behaved man, he becomes meek, modest, affable, and humane; this effect natural wisdom and knowledge has on men (s); and much more spiritual and evangelical wisdom, which comes from above, and is first pure, then peaceable and gentle, Jas 3:17. Some read it, "the strength of his face shall be doubled", or "renewed" (t); he shall be changed into the same image, from glory to glory; his spiritual strength shall be renewed, and his light and knowledge increase yet more and more, 2Cor 3:18. But Gussetius (u) renders it, his "boldness", or impudence, "shall be hated".
(q) "verbi", V. L. Pagninus, Montanus. (r) "illustrati", Vatablus, Junius & Tremellius, Piscator, Mercerus; "illuminat", Cocceius, Gejerus, Rambachius, so Broughton. (s) "Adde quod ingenuas didicisse fideliter artes, emollit mores, nec sinit esse feros", Ovid. de Ponto, l. 2. Eleg. 9. (t) "duplicatur", Junius & Tremellius, Varenius; "instauratur", Cocceius, Gejerus. (u) Ebr. Comment. p. 595. so the Septuagint, Syriac, and Arabic versions.
John Wesley
8:1 Who is wise - There are few wise men in this world. Who knoweth - How few understand the reasons of things and can rightly expound the word and works of God. Wisdom - Makes a man venerable, chearful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. Boldness - The roughness or fierceness. Changed - Into gentleness and humility.
Robert Jamieson, A. R. Fausset and David Brown
8:1 (Ecc. 8:1-17)
Praise of true wisdom continued (Eccles 7:11, &c.). "Who" is to be accounted "equal to the wise man? . . . Who (like him) knoweth the interpretation" of God's providences (for example, Eccles 7:8, Eccles 7:13-14), and God's word (for example, see on Eccles 7:29; Prov 1:6)?
face to shine-- (Eccles 7:14; Acts 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Ex 34:29-30).
boldness--austerity.
changed--into a benign expression by true wisdom (religion) (Jas 3:17). MAURER translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (Prov 4:18). Or as Margin, "strength" (Eccles 7:19; Is 40:31; 2Cor 3:18). But the adjective is used in a bad sense (Deut 28:50).
8:28:2: Բերանոյ թագաւորի զգո՛յշ լեր, եւ ՚ի բան երդման Աստուծոյ մի՛ վաղվաղիցես[8566]։ [8566] Ոմանք. Երդման մի՛ փութասցիս։
2 Թագաւորի բերանից ելած խօսքից զգո՛յշ եղիր եւ մի՛ շտապիր երդման խօսք ասել Աստծուն:
2 Թագաւորին հրամանը կատարէ Աստուծոյ ուխտին համաձայն։
Բերանոյ`` թագաւորի զգոյշ լեր, եւ ի բան երդման Աստուծոյ:

8:2: Բերանոյ թագաւորի զգո՛յշ լեր, եւ ՚ի բան երդման Աստուծոյ մի՛ վաղվաղիցես[8566]։
[8566] Ոմանք. Երդման մի՛ փութասցիս։
2 Թագաւորի բերանից ելած խօսքից զգո՛յշ եղիր եւ մի՛ շտապիր երդման խօսք ասել Աստծուն:
2 Թագաւորին հրամանը կատարէ Աստուծոյ ուխտին համաձայն։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 {Я говорю}: слово царское храни, и {это} ради клятвы пред Богом.
8:2 στόμα στομα mouth; edge βασιλέως βασιλευς monarch; king φύλαξον φυλασσω guard; keep καὶ και and; even περὶ περι about; around λόγου λογος word; log ὅρκου ορκος oath θεοῦ θεος God μὴ μη not σπουδάσῃς σπουδαζω diligent
8:2 אֲנִי֙ ʔᵃnˌî אֲנִי i פִּי־ pî- פֶּה mouth מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king שְׁמֹ֔ור šᵊmˈôr שׁמר keep וְ wᵊ וְ and עַ֕ל ʕˈal עַל upon דִּבְרַ֖ת divrˌaṯ דִּבְרָה cause שְׁבוּעַ֥ת šᵊvûʕˌaṯ שְׁבוּעָה oath אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:2. ego os regis observo et praecepta iuramenti DeiI observe the mouth of the king, and the commandments of the oath of God.
2. I , Keep the king’s command, and that in regard of the oath of God.
8:2. I heed the mouth of the king, and the commandment of an oath to God.
8:2. I [counsel thee] to keep the king’s commandment, and [that] in regard of the oath of God.
I [counsel thee] to keep the king' s commandment, and [that] in regard of the oath of God:

8:2 {Я говорю}: слово царское храни, и {это} ради клятвы пред Богом.
8:2
στόμα στομα mouth; edge
βασιλέως βασιλευς monarch; king
φύλαξον φυλασσω guard; keep
καὶ και and; even
περὶ περι about; around
λόγου λογος word; log
ὅρκου ορκος oath
θεοῦ θεος God
μὴ μη not
σπουδάσῃς σπουδαζω diligent
8:2
אֲנִי֙ ʔᵃnˌî אֲנִי i
פִּי־ pî- פֶּה mouth
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
שְׁמֹ֔ור šᵊmˈôr שׁמר keep
וְ wᵊ וְ and
עַ֕ל ʕˈal עַל upon
דִּבְרַ֖ת divrˌaṯ דִּבְרָה cause
שְׁבוּעַ֥ת šᵊvûʕˌaṯ שְׁבוּעָה oath
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:2. ego os regis observo et praecepta iuramenti Dei
I observe the mouth of the king, and the commandments of the oath of God.
8:2. I heed the mouth of the king, and the commandment of an oath to God.
8:2. I [counsel thee] to keep the king’s commandment, and [that] in regard of the oath of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пред словами: слово царское храни, в еврейском тексте стоит местоимение первого лица — «я», при котором подразумевается глагол: говорю! О верноподданической клятве говорится в 4: Цар 11:17: и др.
Adam Clarke: Commentary on the Bible - 1831
8:2: To keep the king's commandment - This sentence would be better translated, I keep the mouth of the king; I take good heed not to meddle with state secrets; and if I know, to hide them. Or, I am obedient to the commands of the laws; I feel myself bound by whatever the king has decreed.
In regard of the oath of God - You have sworn obedience to him; keep your oath, for the engagement was made in the presence of God. It appears that the Jewish princes and chiefs took an oath of fidelity to their kings. This appears to have been done to David, Sa2 5:1-3; to Joash, Kg2 11:17; and to Solomon, Ch1 29:24.
Albert Barnes: Notes on the Bible - 1834
8:2: Oath - A reference to the oath of allegiance taken to Solomon at his accession to the throne (the margin of Ch1 29:24).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: I counsel: Pro 24:21; Rom 13:1-4; Tit 3:1; Pe1 2:13-17
in regard: Kg1 2:43; Ch1 29:24; Eze 17:13-20; Rom 13:5
Carl Friedrich Keil and Franz Delitzsch
8:2
The faithfulness of subjects, Koheleth says, is a religious duty: "I say: Observe well the kings' command, and that because of the oath of God." The author cannot have written Eccles 8:2 as it here stands; אני hovers in the air. Hitzig reads, with Jerome, שׁמר, and hears in Eccles 8:2-4 a servile person speaking who veils himself in the cloak of religion; in Eccles 8:5-8 follows the censura of this corrupt theory. but we have already remarked that Eccles 8:2 accords with Rom 13:5, and is thus not a corrupt theory; besides, this distribution of the expressions of the Book of Koheleth between different speakers is throughout an expedient resting on a delusion. Luther translates: I keep the word of the king, and thus reads אשׁרּ; as also does the Jer. Sanhedrin 21b, and Koheleth rabba, under this passage: I observe the command of the king, of the queen. In any case, it is not God who is meant here by "the king;" the words: "and that because of the oath of God," render this impossible, although Hengst. regards it as possible; for (1) "the oath of God" he understands, against all usage, of the oath which is taken to God; and (2) he maintains that in the O.T. scarcely any passage is to be found where obedience to a heathen master is set forth as a religious duty. But the prophets show themselves as morally great men, without a stain, just in this, that they decidedly condemn and unhesitatingly chastise any breach of faith committed against the Assyrian or Chaldean oppressor, e.g., Is 28:15; Is 30:1; Ezek 17:15; cf. Jer 27:12. However, although we understand mělěk not of the heavenly, but of an earthly king, yet אשׁמר does not recommend itself, for Koheleth records his experience, and derives therefrom warnings and admonitions; but he never in this manner presents himself as an example of virtue. The paraenetic imper. שׁמר is thus not to be touched. Can we then use ani elliptically, as equivalent to "I say as follows"? Passages such as Jer 20:10 (Elst.), where לאמר is omitted, are not at all the same. Also Ezek 34:11, where הנני is strengthened by ani, and the expression is not elliptical, is not in point here. And Is 5:9 also does not apply to the case of the supposed ellipsis here. In an ingenious bold manner the Midrash helps itself in Lev 18 and Num 14, for with reference to the self-introduction of royal words like פרעה אני it explains: "Observe the I from the mouth of the king." This explanation is worthy of mention, but it has little need of refutation; it is also contrary to the accentuation, which gives Pashta to ani, as to ראה, Eccles 7:27, and לבד, Eccles 7:29, and thus places it by itself. Now, since this elliptical I, after which we would place a colon, is insufferably harsh, and since also it does not recommend itself to omit it, as is done by the lxx, the Targ., and Syr., - for the words must then have a different order, המלך פי שׁמר, - it is most advisable to supply אמרתּי, and to write אם אני or אני אם, after Eccles 2:1; Eccles 3:17-18. We find ourselves here, besides, within an I section, consisting of sentences interwoven in a Mashal form. The admonition is solemnly introduced, since Koheleth, himself a king, and a wise man in addition, gives it the support of the authority of his person, in which it is to be observed that the religious motive introduced by ו explic. (vid., Ewald, 340b) is not merely an appendix, but the very point of the admonition. Kleinert, incorrectly: "Direct thyself according to the mouth of the king, and that, too, as according to an oath of God." Were this the meaning, then we might certainly wish that it were a servile Alexandrian court-Jew who said it. But why should that be the meaning? The meaning "wegen" because of, which is usually attributed to the word-connection עלדברת here and at Eccles 3:18; Eccles 7:14, Kleinert maintains to be an arbitrary invention. But it alone fits these three passages, and why an arbitrary invention? If על־דּבר, Ps 45:5; Ps 79:9, etc., means "von wegen" on account of, then also על־דברת will signify "propter rationem, naturam," as well as (Ps 110:4) ad rationem. שׁב אל is, as elsewhere שׁב יה, e.g., Ex 22:10, a promise given under an appeal to God, a declaration or promise strengthened by an oath. Here it is the oath of obedience which is meant, which the covenant between a king and his people includes, though it is not expressly entered into by individuals. The king is designated neither as belonging to the nation, nor as a foreigner; that which is said is valid also in the case of the latter. Daniel, Nehemiah, Mordecai, etc., acted in conformity with the words of Koheleth, and the oath of vassalage which the kings of Israel and Judah swore to the kings of Assyria and of Babylon is regarded by the prophets of both kingdoms as binding on king and people.
Geneva 1599
8:2 I [counsel thee] to keep the king's (c) commandment, and [that] in regard of the oath of God.
(c) That is, that you obey the king and keep the oath that you have made for the same cause.
John Gill
8:2 I counsel thee to keep the king's commandment,.... Or, "to observe the mouth of the king" (w); what he says, and do according to it when it is agreeably to the law of God, and according to the laws of the kingdom, by which he is to govern; for kings are to be honoured, obeyed, and submitted to, in the lawful discharge of their office: and such counsel and advice as this is wholesome; and, being taken, contributes much, as to the honour of kings, so to the good of kingdoms and states, and to a man's own peace and comfort. Aben Ezra supplies it,
"I command thee, or I admonish thee;''
for it may be either a charge, or art advice, respecting this and what follows. Jarchi supplies and paraphrases it thus,
"I have need, and am prepared, to observe the mouth (or keep the commandment) of the King of the world;''
and so Alshech,
"observe that which goes out of the mouth of the King of the world.''
And indeed, to understand it, not of an earthly king, but of the King of kings, as it is understood by other interpreters also, suits better with what is said of this King in the following verses; whose commandments, which are not grievous, but to be loved above fine gold, should be kept from a principle of love, without mercenary and selfish views, as they are delivered out by him, and to his glory; and such a charge as this should be attended to, and such counsel be received;
and that in regard of the oath of God; who has swore, that if his children forsake his law, and walk not in his statutes, he will visit their transgressions with a rod, and their iniquities with stripes; and therefore should be careful to keep his commandments, Ps 89:30. Those who interpret this of an earthly king, by the oath of God understand the oath of allegiance and fidelity to him, taken in the name and presence of God, and therefore for conscience's sake should obey him: or render it, "but so that thou observest the manner of the oath of God" (x); or takest care to obey him; or do nothing in obedience to kings, which is contrary to the will of God; for God is to be obeyed rather than men, Acts 4:19; especially, and above all things, that is to be regarded.
(w) "os regis observes", Tigurine version, Pagninus, Mercerus; "observa", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Rambachius. (x) "sed, ita quod ad Deum attinent, observes rationem juramenti Dei", Varenius; "attamen, supra serve verbum juramenti Dei", Gussetius, p. 605.
John Wesley
8:2 The oath - Because of that oath which thou hast taken to keep all God's laws, whereof this of obedience to superiors is one.
Robert Jamieson, A. R. Fausset and David Brown
8:2 the king's--Jehovah, peculiarly the king of Israel in the theocracy; Eccles 8:3-4, prove it is not the earthly king who is meant.
the oath of God--the covenant which God made with Abraham and renewed with David; Solomon remembered Ps 89:35, "I have sworn," &c. (Ps 89:36), and the penalties if David's children should forsake it (Ps 89:30-32); inflicted on Solomon himself; yet God not "utterly" forsaking him (Ps 89:33-34).
8:38:3: Յերեսաց նորա գնասցես, եւ մի՛ կացցես ՚ի բանի չարի. զի զամենայն զոր ինչ կամիցի՝ արասցէ[8567]։ [8567] Ոմանք. Մի՛ կայցես ՚ի չար բանի։
3 Մի՛ շտապիր հեռանալ նրա աչքից եւ ոչ էլ մնա չար գործի մէջ, որովհետեւ նա ինչ որ կամենայ, կարող է անել:
3 Անոր առջեւէն ելլելու մի՛ արտորար, Չար գործի մէջ մի՛ կենար, Վասն զի անիկա ինչ որ ուզէ՝ կ’ընէ։
Մի՛ վաղվաղիցես յերեսաց նորա գնալ, եւ մի՛ կացցես ի բանի չարի. զի զամենայն զոր ինչ կամիցի` արասցէ:

8:3: Յերեսաց նորա գնասցես, եւ մի՛ կացցես ՚ի բանի չարի. զի զամենայն զոր ինչ կամիցի՝ արասցէ[8567]։
[8567] Ոմանք. Մի՛ կայցես ՚ի չար բանի։
3 Մի՛ շտապիր հեռանալ նրա աչքից եւ ոչ էլ մնա չար գործի մէջ, որովհետեւ նա ինչ որ կամենայ, կարող է անել:
3 Անոր առջեւէն ելլելու մի՛ արտորար, Չար գործի մէջ մի՛ կենար, Վասն զի անիկա ինչ որ ուզէ՝ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Не спеши уходить от лица его, и не упорствуй в худом деле; потому что он, что захочет, все может сделать.
8:3 ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πορεύσῃ πορευομαι travel; go μὴ μη not στῇς ιστημι stand; establish ἐν εν in λόγῳ λογος word; log πονηρῷ πονηρος harmful; malignant ὅτι οτι since; that πᾶν πας all; every ὃ ος who; what ἐὰν εαν and if; unless θελήσῃ θελω determine; will ποιήσει ποιεω do; make
8:3 אַל־ ʔal- אַל not תִּבָּהֵ֤ל tibbāhˈēl בהל disturb מִ mi מִן from פָּנָיו֙ ppānāʸw פָּנֶה face תֵּלֵ֔ךְ tēlˈēḵ הלך walk אַֽל־ ʔˈal- אַל not תַּעֲמֹ֖ד taʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in דָבָ֣ר ḏāvˈār דָּבָר word רָ֑ע rˈāʕ רַע evil כִּ֛י kˈî כִּי that כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַחְפֹּ֖ץ yaḥpˌōṣ חפץ desire יַעֲשֶֽׂה׃ yaʕᵃśˈeh עשׂה make
8:3. ne festines recedere a facie eius neque permaneas in opere malo quia omne quod voluerit facietBe not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:
3. Be not hasty to go out of his presence; persist not in an evil thing: for he doeth whatsoever pleaseth him.
8:3. You should not hastily withdraw from his presence, nor should you remain in an evil work. For all that pleases him, he will do.
8:3. Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him:

8:3 Не спеши уходить от лица его, и не упорствуй в худом деле; потому что он, что захочет, все может сделать.
8:3
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
πορεύσῃ πορευομαι travel; go
μὴ μη not
στῇς ιστημι stand; establish
ἐν εν in
λόγῳ λογος word; log
πονηρῷ πονηρος harmful; malignant
ὅτι οτι since; that
πᾶν πας all; every
ος who; what
ἐὰν εαν and if; unless
θελήσῃ θελω determine; will
ποιήσει ποιεω do; make
8:3
אַל־ ʔal- אַל not
תִּבָּהֵ֤ל tibbāhˈēl בהל disturb
מִ mi מִן from
פָּנָיו֙ ppānāʸw פָּנֶה face
תֵּלֵ֔ךְ tēlˈēḵ הלך walk
אַֽל־ ʔˈal- אַל not
תַּעֲמֹ֖ד taʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
דָבָ֣ר ḏāvˈār דָּבָר word
רָ֑ע rˈāʕ רַע evil
כִּ֛י kˈî כִּי that
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַחְפֹּ֖ץ yaḥpˌōṣ חפץ desire
יַעֲשֶֽׂה׃ yaʕᵃśˈeh עשׂה make
8:3. ne festines recedere a facie eius neque permaneas in opere malo quia omne quod voluerit faciet
Be not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:
8:3. You should not hastily withdraw from his presence, nor should you remain in an evil work. For all that pleases him, he will do.
8:3. Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Екклезиаст внушает повиновение и такт в отношении к царю, мотивируя это могуществом и безответственностью последнего. Не спеши уходить от лица его. По мнению одних комментаторов, Екклезиаст предостерегает здесь от самовольного отпадения от царя, от оставления верности и послушания ему. Другие видят здесь совет Екклезиаста не приходить в раздражение и не уходить от царя с негодованием, если он окажется в чем-либо неблагосклонным. В последнем случае слово dabar понимается в смысле «слова», а не «дела», и дальнейшее выражение переводится так: «не упорствуй в худом слове». Второе толкование подтверждается 10:4. И кто скажет ему: что ты делаешь? Этот оборот служит обыкновенно для описания всемогущества Божия (Иов 9:1–2; Ис 45:9; Дан 4:32; Прем 12:12). Здесь он применен к неограниченному царю деспотического государства.
Adam Clarke: Commentary on the Bible - 1831
8:3: Be not hasty - I consider the first five verses here as directions to courtiers, and the more immediate servants of kings.
Be steadily faithful to your sovereign. Do not stand in an evil thing. If you have done wrong, do not endeavor to vindicate yourself before him; it is of no use; his power is absolute, and he will do what he pleases. He will take his own view of the subject, and he will retain it. The language of a despotic sovereign was ever this, Sic volo sic jubeo, stat pro ratione voluntas; "I will this. I command that. No hesitation! My will is law!" Therefore it is added here, Where the word of a king is, there is power - influence, authority, and the sword. And who may say unto him, whether he acts right or wrong, What doest thou? Ecc 8:4. No wonder in such governments there are so many revolutions; but they are revolutions without amendment, as it is one tyrant rising up to destroy another, who, when seated in authority, acts in the way of his predecessor; till another, like himself, do to him as he has done to the former. In our country, after a long trial, we find that a mixed monarchy is the safest, best, and most useful form of government: we have had, it is true, unprincipled ministers, who wished to turn our limited into an absolute monarchy; and they were always ready to state that an absolute monarchy was best. Granted; provided the monarch be as wise, as holy, and as powerful as God!
Albert Barnes: Notes on the Bible - 1834
8:3: Stand not ... - i. e., "Do not persist in rebellion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: not hasty: Ecc 10:4; Pro 14:29
stand: Kg1 1:50-52, Kg1 2:21-24; Isa 48:4; Jer 44:16, Jer 44:17; Act 5:8, Act 5:9
for: Pro 16:14, Pro 16:15, Pro 30:31; Dan 4:35, Dan 5:19
Carl Friedrich Keil and Franz Delitzsch
8:3
The warning, corresponding to the exhortation, now follows: One must not thoughtlessly avoid the duty of service and homage due to the king: "Hasten not to go away from him: join not in an evil matter; for he executeth all that he desireth." Regarding the connection, of two verbs with one idea, lying before us in תּלך ... אל־, as e.g., at Zech 8:15; Hos 1:6, vid., Gesen. 142. 3b. Instead of this sentence, we might use אל־תבהל ללכת מפניו, as e.g., Aboth v. 8: "The wise man does not interrupt another, and hastens not to answer," i.e., is not too hasty in answering. As with עם, to be with the king, Eccles 4:15 = to hold with him, so here מפניו הלך means to take oneself away from him, or, as it is expressed in Eccles 10:4, to leave one's station; cf. Hos 11:2 : "They (the prophets of Jahve) called to them, forthwith they betook themselves away from them." It is possible that in the choice of the expression, the phrase נבהל מפני, "to be put into a state of alarm before any one," Job 23:15, was not without influence. The indef. רע דּבר, Deut 17:1; Deut 23:10, cf. Deut 13:12; Deut 19:20, 4Kings 4:41, etc., is to be referred (with Rosenm., Knobel, Bullock, and others) to undertakings which aim at resisting the will of the king, and reach their climax in conspiracy against the king's throne and life (Prov 24:21). אל־תּעמד בּ might mean: persist not in it; but the warning does not presuppose that the entrance thereon had already taken place, but seeks to prevent it, thus: enter not, go not, engage not, like 'amad bederek, Ps 1:1; 'amad babrith, 4Kings 23:3; cf. Ps 106:23; Jer 23:18. Also the Arab. 'amada li = intendit, proposuit sibi rem, is compared; it is used in the general sense of "to make toward something, to stretch to something." Otherwise Ewald, Elst., Ginsb., and Zckl.: stand not at an evil word (of the king), provoking him to anger thereby still more, - against Eccles 8:5, where רע דבר, as generally (cf. Ps 141:4), means an evil thing, and against the close connection of בּ עמד, which is to be presupposed. Hitzig even: stand not at an evil command, i.e., hesitate not to do even that which is evil, which the king commands, with the remark that here a servilismus is introduced as speaking, who, in saying of the king, "All that pleaseth him he doeth," uses words which are used only of God the Almighty, Jn 1:14; Ps 33:9, etc. Hengst., Hahn, Dale, and others therefore dream of the heavenly King in the text. But proverbs of the earthly king, such as Prov 20:2, say the very same thing; and if the Mishna Sanhedrin ii. 2, to which Tyler refers, says of the king, "The king cannot himself be a judge, nor can any one judge him; he does not give evidence, and no evidence can be given against him," a sovereignty is thus attributed to the king, which is formulated in 3b and established in the verse following.
Geneva 1599
8:3 (d) Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatever pleaseth him.
(d) Do not withdraw from yourself lightly from the obedience of your prince.
John Gill
8:3 Be not hasty to go out of his sight,.... But of the sight of the King of kings. Do not think to hide thyself from him, for there is no fleeing from his presence, Ps 139:7; it is best, when under some consternation, as the word (y) signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him, acknowledge the offence, and pray for pardon: and to this purpose is the Targum,
"and in the time of the indignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go and pray, and seek mercy of him;''
and with which agrees the note of Jarchi,
"be not troubled, saying that thou wilt go and free from his presence, to a place where he does not rule, for he rules in every place.''
Such who interpret this of an earthly king suppose this forbids a man going out from the presence of a king in a pet and passion, withdrawing himself from his court and service in a heat, at once;
stand not in an evil thing; having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or an earthly king;
for he doeth whatsoever pleaseth him; which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, both in nature, providence, and grace; see Job 23:13; though earthly kings indeed have long hands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitrary princes, and it is very difficult escaping their hands. The Targum is,
"for the Lord of all worlds, the Lord will do what he pleases.''
(y) "ne consterneris", Gejerus, and some in Rambachius.
John Wesley
8:3 To go - In discontent, withdrawing thyself from the king's service or obedience. Stand not - if thou hast offended him, persist not in it. For - His power is uncontrollable.
Robert Jamieson, A. R. Fausset and David Brown
8:3 hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (Ps 139:7); opposed to the "shining face" of filial confidence (Eccles 8:1; Jn 8:33-36; Rom 8:2; 1Jn 4:18).
stand not--persist not.
for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13; Ps 115:3). True of none save God.
8:48:4: Իբրեւ զթագաւոր իշխանութեամբ խօսի. եւ ո՞վ կարէ ասել ցնա՝ թէ զի՛նչ գործեցեր[8568]։ [8568] Ոմանք. Եւ իբրեւ զթա՛՛... եւ ո՛վ ասասցէ ցնա թէ զինչ գործես. կամ՝ առնես։
4 Որպէս թագաւոր նա խօսում է իշխանութեամբ, եւ ո՞վ կարող է նրան ասել, թէ՝ ի՞նչ արեցիր:
4 Ուր որ թագաւորին խօսքը կայ, հոն իշխանութիւն կայ. Ու ո՞վ կրնայ անոր ըսել՝ «Ի՞նչ կ’ընես»։
[86]Իբրեւ զթագաւոր իշխանութեամբ խօսի``, եւ ո՞վ կարէ ասել ցնա թէ` Զի՛նչ գործեցեր:

8:4: Իբրեւ զթագաւոր իշխանութեամբ խօսի. եւ ո՞վ կարէ ասել ցնա՝ թէ զի՛նչ գործեցեր[8568]։
[8568] Ոմանք. Եւ իբրեւ զթա՛՛... եւ ո՛վ ասասցէ ցնա թէ զինչ գործես. կամ՝ առնես։
4 Որպէս թագաւոր նա խօսում է իշխանութեամբ, եւ ո՞վ կարող է նրան ասել, թէ՝ ի՞նչ արեցիր:
4 Ուր որ թագաւորին խօսքը կայ, հոն իշխանութիւն կայ. Ու ո՞վ կրնայ անոր ըսել՝ «Ի՞նչ կ’ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Где слово царя, там власть; и кто скажет ему: >
8:4 καθὼς καθως just as / like λαλεῖ λαλεω talk; speak βασιλεὺς βασιλευς monarch; king ἐξουσιάζων εξουσιαζω influence; have authority καὶ και and; even τίς τις.1 who?; what? ἐρεῖ ερεω.1 state; mentioned αὐτῷ αυτος he; him τί τις.1 who?; what? ποιήσεις ποιεω do; make
8:4 בַּ ba בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דְּבַר־ dᵊvar- דָּבָר word מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king שִׁלְטֹ֑ון šilṭˈôn שִׁלְטֹון mastery וּ û וְ and מִ֥י mˌî מִי who יֹֽאמַר־ yˈōmar- אמר say לֹ֖ו lˌô לְ to מַֽה־ mˈah- מָה what תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
8:4. et sermo illius potestate plenus est nec dicere ei quisquam potest quare ita facisAnd his word is full of power: neither can any man say to him: Why dost thou so?
4. Because the king’s word power; and who may say unto him, What doest thou?
8:4. And his word is filled with authority. Neither is anyone able to say to him: “Why are you acting this way?”
8:4. Where the word of a king [is, there is] power: and who may say unto him, What doest thou?
Where the word of a king [is, there is] power: and who may say unto him, What doest thou:

8:4 Где слово царя, там власть; и кто скажет ему: <<что ты делаешь?>>
8:4
καθὼς καθως just as / like
λαλεῖ λαλεω talk; speak
βασιλεὺς βασιλευς monarch; king
ἐξουσιάζων εξουσιαζω influence; have authority
καὶ και and; even
τίς τις.1 who?; what?
ἐρεῖ ερεω.1 state; mentioned
αὐτῷ αυτος he; him
τί τις.1 who?; what?
ποιήσεις ποιεω do; make
8:4
בַּ ba בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דְּבַר־ dᵊvar- דָּבָר word
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
שִׁלְטֹ֑ון šilṭˈôn שִׁלְטֹון mastery
וּ û וְ and
מִ֥י mˌî מִי who
יֹֽאמַר־ yˈōmar- אמר say
לֹ֖ו lˌô לְ to
מַֽה־ mˈah- מָה what
תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
8:4. et sermo illius potestate plenus est nec dicere ei quisquam potest quare ita facis
And his word is full of power: neither can any man say to him: Why dost thou so?
8:4. And his word is filled with authority. Neither is anyone able to say to him: “Why are you acting this way?”
8:4. Where the word of a king [is, there is] power: and who may say unto him, What doest thou?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: the word: Kg1 2:25, Kg1 2:29-34, Kg1 2:46; Pro 19:12, Pro 20:2, Pro 30:31; Dan 3:15; Luk 12:4, Luk 12:5; Rom 13:1-4
What: Job 33:12, Job 33:13, Job 34:18, Job 34:19; Rom 9:20
Carl Friedrich Keil and Franz Delitzsch
8:4
"Inasmuch as the word of a king is powerful; and who can say to him: What doest thou?" The same thing is said of God, Job 9:12; Is 45:9; Dan 4:32, Wisd. 12:12, but also of the king, especially of the unlimited monarch of a despotic state. Baasher verifies as בּשׁ at Eccles 2:16; cf. Gen 39:9, Gen 39:23; Greek, ἐν ᾧ and ἐφ ̓ ᾧ. Burger arbitrarily: quae dixit (דּבּר for דּבר), rex, in ea potestatem habet. The adjectival impers. use of the noun shilton = potestatem habens, is peculiar; in the Talm. and Midrash, shilton, like the Assyr. siltannu,
(Note: Vid., Fried. Delitzsch's Assyr. Stud. p. 129f.)
means the ruler (vid., under Eccles 5:8). That which now follows is not, as Hitzig supposes, an opposing voice which makes itself heard, but as Eccles 8:2 is compared with Rom 13:5, so is Eccles 8:5 with Rom 13:3.
John Gill
8:4 Where the word of a king is, there is power,.... Or "dominion" (z). Authority goes along with his word of command; and there is an inferior magistracy, a subordinate power under him, ready to execute his will upon the rebellious and disobedient. Jarchi interprets it, the word of the holy blessed God; and the Targum, the word of that King who rules over all the world; where his word of doctrine comes, not in word only, it is with power: his written word is quick and powerful; the word of his Gospel preached is the power of God to salvation; or is accompanied with power to enlighten dark minds, quicken dead sinners, unstop deaf ears, soften hard hearts, and deliver men from the slavery of sin and Satan; it makes men, of enemies, friends to God, Christ, and good men; transforms them by the renewing of their minds, and comforts and establishes saints; all which is attributed to the word; and are the effects of almighty power, Heb 4:12; his word of command also comes with power, being clothed with his authority; and is submitted to by his people in the day of his power upon them, who readily and cheerfully obey it;
and who may say unto him, what dost thou? call him to an account for, or complain of any of his works of creation, providence, or grace? This best agrees with God than with an earthly king; and is said of him elsewhere, Job 9:12.
(z) "imperium", Montanus, Rambachius; "dominatio", Vatablus, Junius & Tremellius, Piscator, Drusius.
Robert Jamieson, A. R. Fausset and David Brown
8:4 God's very "word" is "power." So the gospel word (Rom 1:16; Heb 4:12).
who may say, &c.-- (Job 9:12; Job 33:13; Is 45:9; Dan 4:35). Scripture does not ascribe such arbitrary power to earthly kings.
8:58:5: Որ պահէ զպատուիրան՝ ո՛չ գիտասցէ զբան չարութեան. եւ ժամանակ իրաւանց ճանաչէ սիրտ իմաստնոց։
5 Այն մարդը, որ պատուիրան է պահում, չարիքի չի հանդիպի. իմաստուն սիրտը գիտէ պատուիրանը կատարելու ժամանակն ու եղանակը:
5 Պատուիրանքը պահողը չարիքի չի հանդիպիր Եւ իմաստունին միտքը ժամանակն ու ճամբան գիտէ։
Որ պահէ զպատուիրան` ոչ գիտասցէ զբան չարութեան. եւ [87]ժամանակ իրաւանց`` ճանաչէ սիրտ իմաստնոց:

8:5: Որ պահէ զպատուիրան՝ ո՛չ գիտասցէ զբան չարութեան. եւ ժամանակ իրաւանց ճանաչէ սիրտ իմաստնոց։
5 Այն մարդը, որ պատուիրան է պահում, չարիքի չի հանդիպի. իմաստուն սիրտը գիտէ պատուիրանը կատարելու ժամանակն ու եղանակը:
5 Պատուիրանքը պահողը չարիքի չի հանդիպիր Եւ իմաստունին միտքը ժամանակն ու ճամբան գիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 Соблюдающий заповедь не испытает никакого зла: сердце мудрого знает и время и устав;
8:5 ὁ ο the φυλάσσων φυλασσω guard; keep ἐντολὴν εντολη direction; injunction οὐ ου not γνώσεται γινωσκω know ῥῆμα ρημα statement; phrase πονηρόν πονηρος harmful; malignant καὶ και and; even καιρὸν καιρος season; opportunity κρίσεως κρισις decision; judgment γινώσκει γινωσκω know καρδία καρδια heart σοφοῦ σοφος wise
8:5 שֹׁומֵ֣ר šômˈēr שׁמר keep מִצְוָ֔ה miṣwˈā מִצְוָה commandment לֹ֥א lˌō לֹא not יֵדַ֖ע yēḏˌaʕ ידע know דָּבָ֣ר dāvˈār דָּבָר word רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time וּ û וְ and מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice יֵדַ֖ע yēḏˌaʕ ידע know לֵ֥ב lˌēv לֵב heart חָכָֽם׃ ḥāḵˈām חָכָם wise
8:5. qui custodit praeceptum non experietur quicquam mali tempus et responsionem cor sapientis intellegitHe that keepeth the commandment, shall find no evil. The heart of a wiser man understandeth time and answer.
5. Whoso keepeth the commandment shall know no evil thing; and a wise man’s heart discerneth time and judgment:
8:5. Whoever keeps the commandment will not experience evil. The heart of a wise man understands the time to respond.
8:5. Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment.
Whoso keepeth the commandment shall feel no evil thing: and a wise man' s heart discerneth both time and judgment:

8:5 Соблюдающий заповедь не испытает никакого зла: сердце мудрого знает и время и устав;
8:5
ο the
φυλάσσων φυλασσω guard; keep
ἐντολὴν εντολη direction; injunction
οὐ ου not
γνώσεται γινωσκω know
ῥῆμα ρημα statement; phrase
πονηρόν πονηρος harmful; malignant
καὶ και and; even
καιρὸν καιρος season; opportunity
κρίσεως κρισις decision; judgment
γινώσκει γινωσκω know
καρδία καρδια heart
σοφοῦ σοφος wise
8:5
שֹׁומֵ֣ר šômˈēr שׁמר keep
מִצְוָ֔ה miṣwˈā מִצְוָה commandment
לֹ֥א lˌō לֹא not
יֵדַ֖ע yēḏˌaʕ ידע know
דָּבָ֣ר dāvˈār דָּבָר word
רָ֑ע rˈāʕ רַע evil
וְ wᵊ וְ and
עֵ֣ת ʕˈēṯ עֵת time
וּ û וְ and
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
יֵדַ֖ע yēḏˌaʕ ידע know
לֵ֥ב lˌēv לֵב heart
חָכָֽם׃ ḥāḵˈām חָכָם wise
8:5. qui custodit praeceptum non experietur quicquam mali tempus et responsionem cor sapientis intellegit
He that keepeth the commandment, shall find no evil. The heart of a wiser man understandeth time and answer.
8:5. Whoever keeps the commandment will not experience evil. The heart of a wise man understands the time to respond.
8:5. Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Как в этом, так и во всяких других обстоятельствах, мудрость сумеет предотвратить зло. Мудрый знает, что всему есть время и устав и, потому, старается все понять, ко всему примениться, не пытаясь вступать в бесплодную борьбу с неизбежным и неизвестным ходом вещей, властвующих над самой жизнью. Не будучи в состоянии предвидеть исхода своих предприятий, не думая о том, что для всякого дела есть свое время, свой суд, люди часто впадают в великие несчастия за свои попытки изменить существующий порядок вещей, существующие формы общественной жизни. Под «заповедью» в 5-ом ст. ближе всего разуметь повеления и законы царя, хотя в дальнейшем течении мысль Екклезиаста очевидно расширяется и дает возможность придавать этому слову нравственный смысл.
Adam Clarke: Commentary on the Bible - 1831
8:5: Both time and judgment - It is a matter of great importance to be able to discern When and How both to speak and act; but when time and manner are both determined, the matter comes next. What shall I speak? What shall I do? When, how, and what answer to time, manner, and knitter. To discern all these, and act suitably, is a lesson for a philosopher, and a study for a Christian.
Albert Barnes: Notes on the Bible - 1834
8:5: Feel - literally, know. The meaning is, "He who obeys the commandment (i. e., the word of the king, Ecc 8:4), will not be an accomplice in any act of rebellion; and if he be a wise man he discerns (literally knows) that the king's commandment or action is liable to correction, if it be wrong, in God's time and by God's judgment." Compare Ecc 3:11, Ecc 3:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: keepeth: Ecc 8:2; Exo 1:17, Exo 1:20, Exo 1:21; Psa 119:6; Hos 5:11; Luk 20:25; Act 4:19, Act 5:29; Rom 13:5-7; Pe1 3:13, Pe1 3:14
feel: Heb. know
a wise: Ecc 2:14, Ecc 10:2; Ch1 12:32; Pro 17:24; Luk 12:56, Luk 12:57; Co1 2:14, Co1 2:15; Phi 1:9, Phi 1:10; Col 1:9; Heb 5:14
Carl Friedrich Keil and Franz Delitzsch
8:5
"Whoso remaineth true to the commandment will experience nothing evil; and the heart of the wise man will know a time and judicial decision." That by מצוה is here to be understood not the commandment of God, at least not immediately, as at Prov 19:16 (Ewald), but that of the king, and generally an injunction and appointment of the superior authority, is seen from the context, which treats not of God, but of the ruler over a state. Knobel and others explain: He who observeth the commandment engageth not with an evil thing, and the wise mind knoweth time and right. But ידע is never thus used (the author uses for this, בּ עמד), and the same meaning is to be supposed for the repeated ידע: it means to arrive at the knowledge of; in the first instance: to suffer, Ezek 25:14; cf. Is 9:8; Hos 9:7; in the second, to experience, Josh 24:31; Ps 16:11. It may also, indeed, be translated after Eccles 9:12 : a wise heart knoweth time and judgment, viz., that they will not fail; but why should we not render ידע both times fut., since nothing stands in the way? We do not translate: a wise heart, a wise mind (Knobel), although this is possible, 3Kings 3:12 (cf. Ps 90:12), but: the heart of a wise man, which is made more natural by Eccles 10:2, Prov 16:23. The heart of a wise man, which is not hurried forward by dynastic oppression to a selfish forgetfulness of duty, but in quietness and hope (Lam 3:26) awaits the interposition of God, will come to the knowledge that there is an eth, a time, when oppression has an end, and a mishpat, when it suffers punishment. Well adapted to the sense in which eth is here used is the remark of Elia Levita in his Tishbi, that זמן corresponds to the German Zeit and the Romanic tempo, but עת to the German Ziel and the Romanic termino. The lxx translates καιρὸν κρίσεως; and, inf act, עת ום is a hendiadys, which, however, consists in the division of one conception into two. The heart of the wise man remaining true to duty will come to learn that there is a terminus and judicial decision, for everything has an end when it falls under the fate for which it is ripe, especially the sinner.
Geneva 1599
8:5 He who keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both (e) time and judgment.
(e) That is, when time is to obey, and how far he should obey.
John Gill
8:5 Whoso keepeth the commandment shall feel no evil thing,.... Either the commandment of an earthly king, which should be kept, when agreeably to the laws of the nation, and not inconsistent with the commands of God; and such as do observe it "know no evil" (a), as it may be rendered, or no sorrow; they live peaceably and quietly, and enjoy the favour and protection of the government under which they are, and have praise of men; see Rom 13:3; or the commandments of the heavenly King, the singular being put for the plural; so the Targum,
"whoso keepeth the commandments of the Lord shall know no evil in the world to come.''
Nor in this world neither; no evil befalls them; what may be thought to be so is for their good; though they know and are conscious of the evil of sin, and commit it, yet not willingly, and with love to it, and so as to make it the work of their lives; but lament it, repent of it, and forsake it, and do not feel the evil of punishment for it; yea, such enjoy much good; have much communion with God; large discoveries of his love; dwell in him, and shall at last dwell with him in the heavenly city; see Jn 14:21;
and a wise man's heart discerneth both time and judgment; he knows not only what is his duty to do, both with respect to God and men, to a temporal prince or the King eternal; but he knows also the most fit and convenient time of doing it; and lays hold on every opportunity that offers, and which may be called "redeeming time", Gal 6:10; and he knows the right manner in which it should be performed, with all the agreeable circumstances of it, which he carefully observes; or he knows the judgment that will be passed, or the punishment that will be inflicted on delinquents, either by God or men; and therefore is careful to keep the commandment, and avoid it: and especially he remembers there is a judgment to come, when everything will be brought to an account; and, though he does not know the precise day and hour, yet he knows there will be such a time; so some render it, "the time of judgment" (b): the Targum is,
"and the time of prayer, and of judgment, and of truth, is known by the heart of the wise.''
(a) "non cognoscet", Vatablus, Mercerus, Gejerus, Rambachius, Cocceius. (b) , Sept. so some in Drusius.
John Wesley
8:5 The commandment - Solomon passes to a new subject. Shall feel - Shall be delivered from those mischiefs which befal the disobedient. Discerneth - Both when, and in what manner he must keep the commands of God.
Robert Jamieson, A. R. Fausset and David Brown
8:5 feel--experience.
time--the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (Eccles 3:1-11).
judgment--the right manner [HOLDEN]. But as God's future "judgment" is connected with the "time for every purpose" in Eccles 3:17, so it is here. The punishment of persisting sinners (Eccles 8:3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity (Eccles 7:14; Eccles 8:1).
8:68:6: Զի ամենայն իրաց ժամանա՛կ է եւ իրաւունք, զի գիտութիւն մարդոյն բազում է ՚ի վերայ նորա[8569]։ [8569] Ոմանք. Վասն զի ամենայն իրաց է ժա՛՛... վասն զի տգիտութիւն մարդոյ բազում։
6 Ամէն բանի ժամանակը կայ եւ կայ ճիշտ կատարելու եղանակը. բայց շատ բան էլ կայ, որ մարդ չգիտէ,
6 Վասն զի ամէն դիտաւորութիւն իր ժամանակն ու յարմարութիւնը ունի, Քանզի մարդուն վրայ շատ նեղութիւն կու գայ։
Զի ամենայն [88]իրաց ժամանակ է եւ իրաւունք, զի [89]տգիտութիւն մարդոյ բազում է ի վերայ նորա:

8:6: Զի ամենայն իրաց ժամանա՛կ է եւ իրաւունք, զի գիտութիւն մարդոյն բազում է ՚ի վերայ նորա[8569]։
[8569] Ոմանք. Վասն զի ամենայն իրաց է ժա՛՛... վասն զի տգիտութիւն մարդոյ բազում։
6 Ամէն բանի ժամանակը կայ եւ կայ ճիշտ կատարելու եղանակը. բայց շատ բան էլ կայ, որ մարդ չգիտէ,
6 Վասն զի ամէն դիտաւորութիւն իր ժամանակն ու յարմարութիւնը ունի, Քանզի մարդուն վրայ շատ նեղութիւն կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 потому что для всякой вещи есть свое время и устав; а человеку великое зло оттого,
8:6 ὅτι οτι since; that παντὶ πας all; every πράγματι πραγμα act; matter ἔστιν ειμι be καιρὸς καιρος season; opportunity καὶ και and; even κρίσις κρισις decision; judgment ὅτι οτι since; that γνῶσις γνωσις knowledge; knowing τοῦ ο the ἀνθρώπου ανθρωπος person; human πολλὴ πολυς much; many ἐπ᾿ επι in; on αὐτόν αυτος he; him
8:6 כִּ֣י kˈî כִּי that לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure יֵ֖שׁ yˌēš יֵשׁ existence עֵ֣ת ʕˈēṯ עֵת time וּ û וְ and מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice כִּֽי־ kˈî- כִּי that רָעַ֥ת rāʕˌaṯ רָעָה evil הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind רַבָּ֥ה rabbˌā רַב much עָלָֽיו׃ ʕālˈāʸw עַל upon
8:6. omni negotio tempus est et oportunitas et multa hominis adflictioThere is a time and opportunity for every business, and great affliction for man:
6. for to every purpose there is a time and judgment; because the misery of man is great upon him:
8:6. For every matter, there is a time and an opportunity, as well as many difficulties, for man.
8:6. Because to every purpose there is time and judgment, therefore the misery of man [is] great upon him.
Because to every purpose there is time and judgment, therefore the misery of man [is] great upon him:

8:6 потому что для всякой вещи есть свое время и устав; а человеку великое зло оттого,
8:6
ὅτι οτι since; that
παντὶ πας all; every
πράγματι πραγμα act; matter
ἔστιν ειμι be
καιρὸς καιρος season; opportunity
καὶ και and; even
κρίσις κρισις decision; judgment
ὅτι οτι since; that
γνῶσις γνωσις knowledge; knowing
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
πολλὴ πολυς much; many
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
8:6
כִּ֣י kˈî כִּי that
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure
יֵ֖שׁ yˌēš יֵשׁ existence
עֵ֣ת ʕˈēṯ עֵת time
וּ û וְ and
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
כִּֽי־ kˈî- כִּי that
רָעַ֥ת rāʕˌaṯ רָעָה evil
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
רַבָּ֥ה rabbˌā רַב much
עָלָֽיו׃ ʕālˈāʸw עַל upon
8:6. omni negotio tempus est et oportunitas et multa hominis adflictio
There is a time and opportunity for every business, and great affliction for man:
8:6. For every matter, there is a time and an opportunity, as well as many difficulties, for man.
8:6. Because to every purpose there is time and judgment, therefore the misery of man [is] great upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him. 7 For he knoweth not that which shall be: for who can tell him when it shall be? 8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.
Solomon had said (v. 5) that a wise man's heart discerns time and judgment, that is, a man's wisdom will go a great way, by the blessing of God, in moral prognostications; but here he shows that few have that wisdom, and that even the wisest may yet be surprised by a calamity which they had not any foresight of, and therefore it is our wisdom to expect and prepare for sudden changes. Observe, 1. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of God, and all in wisdom: To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity. 2. We are very much in the dark concerning future events and the time and season of them: Man knows not that which shall be himself; and who can tell him when or how it shall be? v. 7. It cannot either be foreseen by him or foretold him; the stars cannot foretel a man what shall be, nor any of the arts of divination. God has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. 3. It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way: Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labour under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently sagacious and attentive. 4. Whatever other evils may be avoided, we are all under a fatal necessity of dying, v. 8. (1.) When the soul is required it must be resigned, and it is to no purpose to dispute it, either by arms or arguments, by ourselves, or by any friend: There is no man that has power over his own spirit, to retain it, when it is summoned to return to God who gave it. It cannot fly any where out of the jurisdiction of death, nor find any place where its writs do not run. It cannot abscond so as to escape death's eye, though it is hidden from the eyes of all living. A man has no power to adjourn the day of his death, nor can he by prayers or bribes obtain a reprieve; no bail will be taken, no essoine [excuse], protection, or imparlance [conference], allowed. We have not power over the spirit of a friend, to retain that; the prince, with all his authority, cannot prolong the life of the most valuable of his subjects, nor the physician with his medicines and methods, nor the soldier with his force, not the orator with his eloquence, nor the best saint with his intercessions. The stroke of death can by no means be put by when our days are determined and the hour appointed us has come. (2.) Death is an enemy that we must all enter the lists with, sooner or later: There is no discharge in that war, no dismission from it, either of the men of business or of the faint-hearted, as there was among the Jews, Deut. xx. 5, 8. While we live we are struggling with death, and we shall never put off the harness till we put off the body, never obtain a discharge till death has obtained the mastery; the youngest is not released as a fresh-water soldier, nor the oldest as miles emeritus--a soldier whose merits have entitled him to a discharge. Death is a battle that must be fought, There is no sending to that war (so some read it), no substituting another to muster for us, no champion admitted to fight for us; we must ourselves engage, and are concerned to provide accordingly, as for a battle. (3.) Men's wickedness, by which they often evade or outface the justice of the prince, cannot secure them from the arrest of death, nor can the most obstinate sinner harden his heart against those terrors. Though he strengthen himself ever so much in his wickedness (Ps. lii. 7), death will be too strong for him. The most subtle wickedness cannot outwit death, nor the most impudent wickedness outbrave death. Nay, the wickedness which men give themselves to will be so far from delivering them from death that it will deliver them up to death.
Adam Clarke: Commentary on the Bible - 1831
8:6: To every purpose there is time - חפץ chaphets, every volition, every thing that depends on the will of man. He has generally the opportunity to do whatever he purposes; and as his purposes are frequently evil, his acts are so too: and in consequence his misery is great.
Albert Barnes: Notes on the Bible - 1834
8:6: Because, therefore - , Or, as in Ecc 8:7, "for."
The possibility of God's time and judgment being in opposition to a king's purpose or commandment Ecc 8:5, suggests the thought that such discord is a misery (evil, Ecc 6:1) common to man (or, mankind).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: to every: Ecc 3:1, Ecc 3:11, Ecc 3:17, Ecc 7:13, Ecc 7:14
therefore: Ecc 11:9, Ecc 11:10, Ecc 12:1; Isa 3:11-14, Isa 22:12-14; Luk 13:25, Luk 17:26-30, Luk 19:42-44; Heb 3:7-11
Carl Friedrich Keil and Franz Delitzsch
8:6
"For there is a time and decision for everything, for the wickedness of man becomes too great." From Eccles 8:6 there follow four clauses with כּי; by such monotonous repetition of one and the same word, the author also elsewhere renders the exposition difficult, affording too free a space for understanding the כי as confirming, or as hypothetical, and for co-ordinating or subordinating to each other the clauses with כי. Presupposing the correctness of our exposition of Eccles 8:5, the clause Eccles 8:6 with כי may be rendered parenthetically, and that with כי in Eccles 8:6 hypothetically: "an end and decision the heart of the wise man will come to experience (because for everything there is an end and decision), supposing that the wickedness of man has become great upon him, i.e., his burden of guilt has reached its full measure." We suppose thereby (1) that בּה, which appears from the accent on the ult. to be an adj., can also be the 3rd pret., since before ע the tone has gone back to h (cf. Gen 26:10; Is 11:1), to protect it from being put aside; but generally the accenting of such forms of עע hovers between the penult. and the ult., e.g., Ps 69:5; Ps 55:22; Prov 14:19. Then (2) that עליו goes back to האדם without distinction of persons, which has a support in Eccles 6:1, and that thus a great רעה is meant lying upon man, which finally finds its punishment. But this view of the relation of the clauses fails, in that it affords no connection for Eccles 8:7. It appears to be best to co-ordinate all the four כי as members of one chain of proof, which reaches its point in Eccles 8:8, viz., in the following manner: the heart of a wise man will see the time and the judgment of the ruler, laying to his heart the temptation to rebellion; for (1) as the author has already said, Eccles 3:17 : "God will judge the righteous as well as the wicked, for there is with Him a time for every purpose and for every act;" (2) the wickedness of man (by which, as Eccles 3:9 shows, despots are aimed at) which he has committed, becomes great upon him, so that suddenly at once the judgment of God will break in upon him; (3) he knows not what will be done; (4) no one can tell him how (quomodo) it, the future, will be, so that he might in any way anticipate it - the judgment will overwhelm him unexpectedly and irretrievably: wickedness does not save its possessor.
Geneva 1599
8:6 Because to every purpose there is time and judgment, therefore the (f) misery of man [is] great upon him.
(f) Man by himself is miserable, and therefore should do nothing to increase the same, but to work all things by wisdom and counsel.
John Gill
8:6 Because to every purpose there is time and judgment,.... There is a fit season, and a right and proper manner of doing everything that is to be done; see Eccles 3:1; which a wise man discerns; and which when a man hits upon, it prevents a great deal of mischief, which for want of it comes upon men, as the following clause shows; some refer this to the punishment of the wicked, and to a future judgment. So the Targum,
"to every business there is a time good and evil, and according to the judgment of truth the whole world is judged;''
and to the same purpose Jarchi,
"there is a time fixed for the visitation of the wicked, and there is judgment before the Lord; this is vengeance or punishment;''
therefore the misery of man is great upon him; he not observing the right time and manner of doing what he ought, brings much trouble upon himself; his days are few and full trouble, and every day has a sufficiency of evil in because of the evil of sin, the evil of misery presses upon him, and is a heavy burden on him Jarchi's note is,
"when the wickedness of a man is great, then cometh his visitation.''
John Wesley
8:6 Because - There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. Therefore - Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries.
Robert Jamieson, A. R. Fausset and David Brown
8:6 therefore the misery, &c.--because the foolish sinner does not think of the right "times" and the "judgment."
8:78:7: Քանզի ո՛չ գիտէ զինչ լինելոց է. զի որպէս ի՛նչ լինելոց իցէ ո՞վ պատմեսցէ նմա[8570]։ [8570] Ոմանք. Զի՛ ո՛չ ոք է որ գիտէ եթէ զի՛նչ է որ լինելոց է. վասն զի որպէս լինիցին ո՛վ պա՛՛։
7 որովհետեւ չգիտէ, թէ ինչ է լինելու, եւ ինչ էլ որ լինի՝ ո՞վ պիտի պատմի նրան:
7 Վասն զի անիկա ըլլալիքը չի գիտեր Եւ ո՞վ պիտի յայտնէ անոր թէ ի՞նչպէս պիտի ըլլայ։
Քանզի ոչ գիտէ զինչ լինելոց է. զի որպէս ինչ լինելոց իցէ` ո՞վ պատմեսցէ նմա:

8:7: Քանզի ո՛չ գիտէ զինչ լինելոց է. զի որպէս ի՛նչ լինելոց իցէ ո՞վ պատմեսցէ նմա[8570]։
[8570] Ոմանք. Զի՛ ո՛չ ոք է որ գիտէ եթէ զի՛նչ է որ լինելոց է. վասն զի որպէս լինիցին ո՛վ պա՛՛։
7 որովհետեւ չգիտէ, թէ ինչ է լինելու, եւ ինչ էլ որ լինի՝ ո՞վ պիտի պատմի նրան:
7 Վասն զի անիկա ըլլալիքը չի գիտեր Եւ ո՞վ պիտի յայտնէ անոր թէ ի՞նչպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 что он не знает, что будет; и как это будет кто скажет ему?
8:7 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be γινώσκων γινωσκω know τί τις.1 who?; what? τὸ ο the ἐσόμενον ειμι be ὅτι οτι since; that καθὼς καθως just as / like ἔσται ειμι be τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce αὐτῷ αυτος he; him
8:7 כִּֽי־ kˈî- כִּי that אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] יֹדֵ֖עַ yōḏˌēₐʕ ידע know מַה־ mah- מָה what שֶּׁ šše שַׁ [relative] יִּֽהְיֶ֑ה yyˈihyˈeh היה be כִּ֚י ˈkî כִּי that כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִֽהְיֶ֔ה yˈihyˈeh היה be מִ֖י mˌî מִי who יַגִּ֥יד yaggˌîḏ נגד report לֹֽו׃ lˈô לְ to
8:7. quia ignorat praeterita et ventura nullo scire potest nuntioBecause he is ignorant of things past, and things to come he cannot know by any messenger.
7. for he knoweth not that which shall be; for who can tell him how it shall be?
8:7. For he is ignorant of the past, and he is able to know nothing of the future by means of a messenger.
8:7. For he knoweth not that which shall be: for who can tell him when it shall be?
For he knoweth not that which shall be: for who can tell him when it shall be:

8:7 что он не знает, что будет; и как это будет кто скажет ему?
8:7
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
γινώσκων γινωσκω know
τί τις.1 who?; what?
τὸ ο the
ἐσόμενον ειμι be
ὅτι οτι since; that
καθὼς καθως just as / like
ἔσται ειμι be
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
αὐτῷ αυτος he; him
8:7
כִּֽי־ kˈî- כִּי that
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
יֹדֵ֖עַ yōḏˌēₐʕ ידע know
מַה־ mah- מָה what
שֶּׁ šše שַׁ [relative]
יִּֽהְיֶ֑ה yyˈihyˈeh היה be
כִּ֚י ˈkî כִּי that
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִֽהְיֶ֔ה yˈihyˈeh היה be
מִ֖י mˌî מִי who
יַגִּ֥יד yaggˌîḏ נגד report
לֹֽו׃ lˈô לְ to
8:7. quia ignorat praeterita et ventura nullo scire potest nuntio
Because he is ignorant of things past, and things to come he cannot know by any messenger.
8:7. For he is ignorant of the past, and he is able to know nothing of the future by means of a messenger.
8:7. For he knoweth not that which shall be: for who can tell him when it shall be?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:7: When - Or, as in the margin. For the meaning of this verse, compare marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: he knoweth: Ecc 6:12, Ecc 9:12, Ecc 10:14; Pro 24:22, Pro 29:1; Mat 24:44, Mat 24:50, Mat 25:6-13; Th1 5:1-3
when: or, how
Carl Friedrich Keil and Franz Delitzsch
8:7
Eccles 8:7 and Eccles 8:8 thus continue the For and For: "For he knoweth not that which shall be; for who can tell him who it will be? There is no man who has power over the wind, to restrain the wind; and no one has authority over the day of death; and there is no discharge in the war; and wickedness does not save its possessor." The actor has the sin upon himself, and bears it; if it reaches the terminus of full measure, it suddenly overwhelms him in punishment, and the too great burden oppresses its bearer (Hitzig, under Is 24:20). This עת ומשׁ comes unforeseen, for he (the man who heaps up sins) knoweth not id quod fiet; it arrives unforeseen, for quomodo fiet, who can show it to him? Thus, e.g., the tyrant knows not that he will die by assassination, and no one can say to him how that will happen, so that he might make arrangements for his protection. Rightly the lxx κατηὼς ἔσται; on the contrary, the Targ., Hitzig, and Ginsburg: when it will be;
(Note: The Venet. ἐν ᾧ, as if the text had בּאשׁר.)
but כּאשׁר signifies quum, Eccles 5:1; Eccles 5:3; Eccles 8:16, but not quando, which must be expressed by מתי (Mishnic אימתי, אימת).
Now follows the concluding thought of the four כי, whereby Eccles 8:5 is established. There are four impossibilities enumerated; the fourth is the point of the enumeration constructed in the form of a numerical proverb. (1) No man has power over the wind, to check the wind. Ewald, Hengst., Zckl., and others understand רוּח, with the Targ., Jerome, and Luther, of the Spirit (חיים( tir רוח); but man can limit this physically when he puts a violent termination to life, and must restrain it morally by ruling it, Prov 16:32; Prov 25:28. On the contrary, the wind hrwch is, after Eccles 11:5, incalculable, and to rule over it is the exclusive prerogative of Divine Omnipotence, Prov 30:4. The transition to the second impossibility is mediated by this, that in רוח, according to the usus loq., the ideas of the breath of animal life, and of wind as the breath as it were of the life of the whole of nature, are interwoven. (2) No one has power over the day of death: death, viz., natural death, comes to a man without his being able to see it before, to determine it, or to change it. With שׁלּיט there here interchanges שׁלטון, which is rendered by the lxx and Venet. as abstr., also by the Syr. But as at Dan 3:2, so also above at Eccles 8:4, it is concr., and will be so also in the passage before us, as generally in the Talm. and Midrash, in contradistinction to the abstr., which is שׁלטן, after the forms אבדן, דּרבן, etc., e.g., Bereshith rabba, c. 85 extr.: "Every king and ruler שלטון who had not a שולטן, a command (government, sway) in the land, said that that did not satisfy him, the king of Babylon had to place an under-Caesar in Jericho," etc.
(Note: Regarding the distinction between שׁלטון and שׁלטן, vid., Baer's Abodath Jisrael, p. 385.)
Thus: no man possesses rule or is a ruler ... .
A transition is made from the inevitable law of death to the inexorable severity of the law of war; (3) there is no discharge, no dispensation, whether for a time merely (missio), or a full discharge (dimissio), in war, which in its fearful rigour (vid., on the contrary, Deut 20:5-8) was the Persian law. Even so, every possibility of escape is cut off by the law of the divine requital; (4) wickedness will not save (מלּט, causative, as always) its lord (cf. the proverb: "Unfaithfulness strikes its own master") or possessor; i.e., the wicked person, when the עת ום comes, is hopelessly lost. Grtz would adopt the reading עשׁר instead of רשע; but the fate of the רשׁע בּעל, or of the רשׁע, is certainly that to which the concatenation of thought from Eccles 8:6 leads, as also the disjunctive accent at the end of the three first clauses of Eccles 8:8 denotes. But that in the words בּעל רשׁע (not בּעלי) a despotic king is thought of (בּעליו, as at Eccles 5:10, Eccles 5:12; Eccles 7:12; Prov 3:27; cf. under Prov 1:19), is placed beyond a doubt by the epilogistic verse:
John Gill
8:7 For he knoweth not that which shall be,.... Or that "it shall be" (b); that he ever shall have the opportunity again he has lost, nor what is to come hereafter; what shall be on the morrow, or what shall befall him in the remaining part of his days; what troubles and sorrows he shall meet with, or what will be the case and circumstances of his family after his death;
for who can tell him when it shall be? or "how it shall be" (c)? how it will be with him or his; no one that pretends to judicial astrology, or to the art of divination, or any such devices, can tell him what is to come; future things are only certainly known by God; none but he can tell what will certainly come to pass; see Eccles 3:22; Jarchi interprets it of a man's not considering for what God will bring him to judgment, and that no man can tell him the vengeance and punishment that will be inflicted.
(b) "quod futurum est", Pagninus, Montanus. (c) "quo modo", Junius & Tremellius, Gejerus, Rambachius, so Broughton.
John Wesley
8:7 For - Men are generally ignorant of future events, and therefore their minds are disquieted.
Robert Jamieson, A. R. Fausset and David Brown
8:7 he--the sinner, by neglecting times (for example, "the accepted time, and the day of salvation, 2Cor 6:2), is taken by surprise by the judgment (Eccles 3:22; Eccles 6:12; Eccles 9:12). The godly wise observe the due times of things (Eccles 3:1), and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when" (Th1 5:2-4); they "know the time" to all saving purposes (Rom 13:11).
8:88:8: Ո՛չ է մարդ իշխան ոգւոյ՝ արգելուլ զոգի, եւ ո՛չ գոյ իշխանութիւն նորա յաւուր մահուան. եւ ո՛չ գոյ հրեշտակութիւն յաւուր պատերազմի. եւ ո՛չ ապրեցուցանէ ամպարշտութիւն զմերձաւորս իւր[8571]։[8571] Ոմանք. Եւ ո՛չ գոյ պատգամաւորութիւն յաւուր պատերազմի։
8 Մարդս չի կարող իշխել իր հոգուն եւ ոչ էլ իր հոգուն արգելք հանդիսանալ. եւ ոչ էլ նա իշխանութիւն ունի իր մահուան օրուայ հանդէպ. ոչ կարող է խոյս տալ հոգեվարքի պայքարից, եւ ոչ էլ ամբարշտութիւնը կարող է փրկել ամբարշտին:
8 Հոգիին վրայ իշխող մարդ չկայ, որ հոգին արգիլէ։Մահուան օրուանը վրայ տիրող չկայ. Պատերազմին մէջ արձակում* չկայ Ու ամբարշտութիւնը իրեն հետեւողները չ’ազատեր։
Ոչ է մարդ իշխան ոգւոյ` արգելուլ զոգի, եւ ոչ գոյ իշխանութիւն [90]նորա յաւուր մահուան. եւ ոչ [91]գոյ հրեշտակութիւն յաւուր`` պատերազմի, եւ ոչ ապրեցուցանէ ամպարշտութիւն [92]զմերձաւորս իւր:

8:8: Ո՛չ է մարդ իշխան ոգւոյ՝ արգելուլ զոգի, եւ ո՛չ գոյ իշխանութիւն նորա յաւուր մահուան. եւ ո՛չ գոյ հրեշտակութիւն յաւուր պատերազմի. եւ ո՛չ ապրեցուցանէ ամպարշտութիւն զմերձաւորս իւր[8571]։
[8571] Ոմանք. Եւ ո՛չ գոյ պատգամաւորութիւն յաւուր պատերազմի։
8 Մարդս չի կարող իշխել իր հոգուն եւ ոչ էլ իր հոգուն արգելք հանդիսանալ. եւ ոչ էլ նա իշխանութիւն ունի իր մահուան օրուայ հանդէպ. ոչ կարող է խոյս տալ հոգեվարքի պայքարից, եւ ոչ էլ ամբարշտութիւնը կարող է փրկել ամբարշտին:
8 Հոգիին վրայ իշխող մարդ չկայ, որ հոգին արգիլէ։Մահուան օրուանը վրայ տիրող չկայ. Պատերազմին մէջ արձակում* չկայ Ու ամբարշտութիւնը իրեն հետեւողները չ’ազատեր։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 Человек не властен над духом, чтобы удержать дух, и нет власти у него над днем смерти, и нет избавления в этой борьбе, и не спасет нечестие нечестивого.
8:8 οὐκ ου not ἔστιν ειμι be ἄνθρωπος ανθρωπος person; human ἐξουσιάζων εξουσιαζω influence; have authority ἐν εν in πνεύματι πνευμα spirit; wind τοῦ ο the κωλῦσαι κωλυω prevent; withhold σὺν συν with; [definite object marker] τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐξουσία εξουσια authority; influence ἐν εν in ἡμέρᾳ ημερα day τοῦ ο the θανάτου θανατος death καὶ και and; even οὐκ ου not ἔστιν ειμι be ἀποστολὴ αποστολη mission ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even οὐ ου not διασώσει διασωζω thoroughly save; bring safely through ἀσέβεια ασεβεια irreverence τὸν ο the παρ᾿ παρα from; by αὐτῆς αυτος he; him
8:8 אֵ֣ין ʔˈên אַיִן [NEG] אָדָ֞ם ʔāḏˈām אָדָם human, mankind שַׁלִּ֤יט šallˈîṭ שַׁלִּיט tyrant בָּ bā בְּ in † הַ the ר֨וּחַ֙ rˈûₐḥ רוּחַ wind לִ li לְ to כְלֹ֣וא ḵᵊlˈô כלא restrain אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and אֵ֤ין ʔˈên אַיִן [NEG] שִׁלְטֹון֙ šilṭôn שִׁלְטֹון mastery בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the מָּ֔וֶת mmˈāweṯ מָוֶת death וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מִשְׁלַ֖חַת mišlˌaḥaṯ מִשְׁלַחַת discharge בַּ ba בְּ in † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְמַלֵּ֥ט yᵊmallˌēṭ מלט escape רֶ֖שַׁע rˌešaʕ רֶשַׁע guilt אֶת־ ʔeṯ- אֵת [object marker] בְּעָלָֽיו׃ bᵊʕālˈāʸw בַּעַל lord, baal
8:8. non est in hominis dicione prohibere spiritum nec habet potestatem in die mortis nec sinitur quiescere ingruente bello neque salvabit impietas impiumIt is not in man's power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.
8. There is no man that hath power over the spirit to retain the spirit; neither hath he power over the day of death; and there is no discharge in war: neither shall wickedness deliver him that is given to it.
8:8. It is not in the power of a man to prohibit the spirit, nor does he have authority over the day of death, nor is he permitted to rest when war breaks out, and neither will impiety save the impious.
8:8. [There is] no man that hath power over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness deliver those that are given to it.
There is no man that hath power over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness deliver those that are given to it:

8:8 Человек не властен над духом, чтобы удержать дух, и нет власти у него над днем смерти, и нет избавления в этой борьбе, и не спасет нечестие нечестивого.
8:8
οὐκ ου not
ἔστιν ειμι be
ἄνθρωπος ανθρωπος person; human
ἐξουσιάζων εξουσιαζω influence; have authority
ἐν εν in
πνεύματι πνευμα spirit; wind
τοῦ ο the
κωλῦσαι κωλυω prevent; withhold
σὺν συν with; [definite object marker]
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐξουσία εξουσια authority; influence
ἐν εν in
ἡμέρᾳ ημερα day
τοῦ ο the
θανάτου θανατος death
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἀποστολὴ αποστολη mission
ἐν εν in
τῷ ο the
πολέμῳ πολεμος battle
καὶ και and; even
οὐ ου not
διασώσει διασωζω thoroughly save; bring safely through
ἀσέβεια ασεβεια irreverence
τὸν ο the
παρ᾿ παρα from; by
αὐτῆς αυτος he; him
8:8
אֵ֣ין ʔˈên אַיִן [NEG]
אָדָ֞ם ʔāḏˈām אָדָם human, mankind
שַׁלִּ֤יט šallˈîṭ שַׁלִּיט tyrant
בָּ בְּ in
הַ the
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
לִ li לְ to
כְלֹ֣וא ḵᵊlˈô כלא restrain
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
אֵ֤ין ʔˈên אַיִן [NEG]
שִׁלְטֹון֙ šilṭôn שִׁלְטֹון mastery
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
מָּ֔וֶת mmˈāweṯ מָוֶת death
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מִשְׁלַ֖חַת mišlˌaḥaṯ מִשְׁלַחַת discharge
בַּ ba בְּ in
הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יְמַלֵּ֥ט yᵊmallˌēṭ מלט escape
רֶ֖שַׁע rˌešaʕ רֶשַׁע guilt
אֶת־ ʔeṯ- אֵת [object marker]
בְּעָלָֽיו׃ bᵊʕālˈāʸw בַּעַל lord, baal
8:8. non est in hominis dicione prohibere spiritum nec habet potestatem in die mortis nec sinitur quiescere ingruente bello neque salvabit impietas impium
It is not in man's power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.
8:8. It is not in the power of a man to prohibit the spirit, nor does he have authority over the day of death, nor is he permitted to rest when war breaks out, and neither will impiety save the impious.
8:8. [There is] no man that hath power over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness deliver those that are given to it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Человек не в состоянии бороться с установленным порядком вещей, так как последний господствует над самой его жизнью. В этой борьбе он никогда не встретит пощады, от неумолимого конца не спасет его никакое беззаконие, никакое отступление от закона (от правил борьбы).
Adam Clarke: Commentary on the Bible - 1831
8:8: There is no man that hath power over the spirit to retain the spirit - The Chaldee has, "There is no man who can rule over the spirit of the breath, so as to prevent the animal life from leaving the body of man." Others translate to this sense: "No man hath power over the wind to restrain the wind; and none has power over death to restrain him; and when a man engages as a soldier, he cannot be discharged from the war till it is ended; and by wickedness no man shall be delivered from any evil." Taking it in this way, these are maxims which contain self-evident truths. Others suppose the verse to refer to the king who tyrannizes over and oppresses his people. He shall also account to God for his actions; he shall die, and he cannot prevent it; and when he is judged, his wickedness cannot deliver him.
Albert Barnes: Notes on the Bible - 1834
8:8: Neither hath he power - Rather: "and there is no power." Compare Ecc 3:19.
No discharge ... - i. e., "No exemption from the final hour of struggle between life and death."
Wickedness - Though the life of the wicked may be prolonged Ecc 7:15, yet wickedness itself has no inherent power to prolong that life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: is no: Ecc 3:21; Sa2 14:14; Job 14:5, Job 34:14; Psa 49:6-9, Psa 89:48; Heb 9:27
power: Co1 15:43; Co2 13:4
discharge: or, casting off weapons, Deu 20:1-8; Kg2 7:15
neither: Psa 9:17, Psa 52:5-7, Psa 73:18-28; Pro 14:32; Isa 28:15, Isa 28:18
Geneva 1599
8:8 [There is] no man that hath power (g) over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness deliver those that are given to it.
(g) Man has no power to save his own life and therefore must not rashly cast himself into danger.
John Gill
8:8 There is no man that hath power over the spirit to retain the spirit,.... Which is not to be understood of the wind, which the word used sometimes signifies, and of men's having no power to restrain that, or hinder it from blowing; for to what purpose should Solomon mention this? rather it may be considered as a check upon despotic and arbitrary princes not to stretch their power too far; since they had none over the spirits or minds of men, and could not hinder them from thinking ill of them, and wishing ill to them, nor restrain their hatred of them; whatever power they had or exercised over their bodies and estates, they had none over their spirits, or their consciences; no lawful power to restrain them from their to God, nor to oblige them to do that which he has forbidden; nor to compel them to anything against conscience; nor to bind their consciences in matters indifferent: or as an argument with subjects to obey the commands of their sovereign; since it is not in their power to restrain the spirit and wrath of princes, which is as the roaring of a lion, and as: he messengers of death, Prov 16:14; particularly to be careful that they do not commit any capital offence, for which sentence may be passed to take away life; when it will not be in their power to retain it; nor rescue themselves out of the hands of justice and the civil magistrate, but must submit. Or else it is to be understood of every man's spirit at the hour of death, and of the unavoidableness of it, as the next clause explains it; and by "spirit" is meant, either the sensitive soul, the same with the spirit of a beast, without which the body is dead, and is like the wind that passeth away, and ceaseth when the breath is stopped; or the rational soul, the spirit that is committed to God, and returns to him at death, Lk 23:43. This a man has not power over to dismiss or retain at pleasure; he cannot keep it one moment longer when it is called for and required by the Father of spirits, the Creator of it; he has not power "to restrain" (d) it, as in a prison, as the word signifies, as Alshech observes; whence Aben Ezra says, that the spirit or soul in the body is like a prisoner in a prison; but nothing, that attends a man in this life, or he is in possession of, can keep the soul in this prison, when the time of its departure is come; not riches, nor honours, nor wisdom and leaning, nor strength and youth, nor all the force of medicine; the time is fixed, it is the appointment of God, the bounds set by him cannot be passed, Eccles 3:2, Job 14:5. The Targum is,
"no man has power over the spirit of the soul to restrain the soul of life, that it might not cease from the body of man;''
and to the same sense Jarchi,
"to restrain the spirit in his body, that the angel of death should not take him;''
neither hath he power in the day of death; or "dominion" (e); death strips a man of all power and authority, the power that the husband has over the wife, or parents over their children, or the master over his servant, or the king over his subjects; death puts down all power and authority: it is an observation of Jarchi's, that David after he came to the throne is everywhere called King David, but, when he came to die, only David, 3Kings 2:1; no king nor ruler can stand against death any more than a beggar; up man is lord of death any more than of life, but death is lord of all; all must and do submit to it, high and low, rich and poor; there is a day fixed for it, and that day can never be adjourned, or put off to another; and as man has not power to deliver himself in the day of death, so neither his friend, as the Targum, nor any relation whatever;
and there is no discharge in that war; death is a warfare as well as life, with which nature struggles, but in vain; it is an enemy, and the last that shall be destroyed; it is a king, and a very powerful one; there is no withstanding him, he is always victorious; and there is no escaping the battle with him, or fleeing from him; a discharge of soldiers in other wars is sometimes obtained by interest, by the entreaty of friends, or by money; but here all cries and entreaties signify nothing; nor does he value riches, gold, or all the forces of strength; see 2Kings 12:18; under the old law, if a person had built a new house, or married a wife, or was faint hearted, he was excused and dismissed; but none of these things are of any avail in this war, Deut 20:5; captives taken in war are sometimes dismissed by their conquerors, or they find ways and means to make their escape; but nothing of this kind can be done when death has seized on the persons of men. Some render it, there is "no sending to" or "in that war" (f); there is no sending forces against death to withstand him, it is to no purpose; there is no sending a message to him to sue for a peace, truce, or reprieve; he will hearken to nothing; there is no sending one in the room of another, as Jarchi observes,
"a man cannot say, I will send my son, or my servant;''
no surrogation is allowed of in this case, as David wished for, 2Kings 18:33. Aben Ezra interprets it, no armour, and so many interpreters; and so the Targum;
"nor do instruments of armour help in war;''
in this war: in other wars a man may put on a helmet of brass and a coat of mail, to protect and defend him, or throw darts and arrows; but these signify nothing when death makes his approach and attack;
neither shall wickedness deliver those that are given to it; or "the masters of it" (g); that is, from death; neither Satan the wicked one, as Jerom, who is wickedness itself, and with whom wicked men are confederate, can deliver them from death; nor sinners the most abandoned deliver themselves, who have made a covenant with it, and an agreement with hell, Is 28:15; such who are masters of the greatest wicked craft and cunning, and who devise many ways to escape other things, can contrive none to escape death; nor will riches gotten by wickedness deliver the owners of them from death; see Prov 10:2; This sense is mentioned by Aben Ezra, and not to be despised.
(d) "ut coerceat", Piscator; "ad coercendum", Cocceius. (e) "dominatio", Junius & Tremellius, Vatablus; "dominium", Rambachius. (f) "non est missio ad illud praelium", Varenius apud Gejerum. (g) "dominos suos", Drusius.
John Wesley
8:8 To retain - To keep it in the body. This is added as another evidence of man's misery. No discharge - In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither - And although wicked men, who most fear death, use all possible means, to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot outwit death, nor the most daring wickedness out - brave it.
Robert Jamieson, A. R. Fausset and David Brown
8:8 spirit--"breath of life" (Eccles 3:19), as the words following require. Not "wind," as WEISS thinks (Prov 30:4). This verse naturally follows the subject of "times" and "judgment" (Eccles 8:6-7).
discharge--alluding to the liability to military service of all above twenty years old (Num 1:3), yet many were exempted (Deut 20:5-8). But in that war (death) there is no exemption.
those . . . given to--literally, the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty (Is 28:15, Is 28:18).
8:98:9: Զամենայն զայս տեսի, եւ ետու զսիրտ իմ յամենայն արարածս որ արարեալ են ՚ի ներքոյ արեգական. որում միանգամ իշխան եղեւ մարդն ՚ի վերայ մարդոյ չարչարել զնա[8572]։ [8572] Ոմանք. Եւ զայս ամենայն տեսի միանգամայն եւ ետու... որոյ իշխան եղեւ։
9 Ես տեսայ այս բոլորը եւ սրտով քննեցի այն բոլոր գործերը, որ կատարուել են արեգակի ներքոյ, եւ այն, որ մարդն իշխում է մարդու վրայ ու չարչարում է նրան:
9 Ասոնց ամէնքը տեսայ Ու արեւուն տակ եղող ամէն գործի իմ սիրտս տուի։Ատեն կայ, երբ մարդ մը ուրիշ մարդու վրայ կ’իշխէ Իրեն թշուառութեան համար։
Զամենայն զայս տեսի, եւ ետու զսիրտ իմ յամենայն արարածս որ արարեալ են ի ներքոյ արեգական. [93]որում միանգամ իշխան եղեւ մարդն ի վերայ մարդոյ չարչարել զնա:

8:9: Զամենայն զայս տեսի, եւ ետու զսիրտ իմ յամենայն արարածս որ արարեալ են ՚ի ներքոյ արեգական. որում միանգամ իշխան եղեւ մարդն ՚ի վերայ մարդոյ չարչարել զնա[8572]։
[8572] Ոմանք. Եւ զայս ամենայն տեսի միանգամայն եւ ետու... որոյ իշխան եղեւ։
9 Ես տեսայ այս բոլորը եւ սրտով քննեցի այն բոլոր գործերը, որ կատարուել են արեգակի ներքոյ, եւ այն, որ մարդն իշխում է մարդու վրայ ու չարչարում է նրան:
9 Ասոնց ամէնքը տեսայ Ու արեւուն տակ եղող ամէն գործի իմ սիրտս տուի։Ատեն կայ, երբ մարդ մը ուրիշ մարդու վրայ կ’իշխէ Իրեն թշուառութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 Все это я видел, и обращал сердце мое на всякое дело, какое делается под солнцем. Бывает время, когда человек властвует над человеком во вред ему.
8:9 καὶ και and; even σὺν συν with; [definite object marker] πᾶν πας all; every τοῦτο ουτος this; he εἶδον οραω view; see καὶ και and; even ἔδωκα διδωμι give; deposit τὴν ο the καρδίαν καρδια heart μου μου of me; mine εἰς εις into; for πᾶν πας all; every ποίημα ποιημα product; poem ὃ ος who; what πεποίηται ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun τὰ ο the ὅσα οσος as much as; as many as ἐξουσιάσατο εξουσιαζω influence; have authority ὁ ο the ἄνθρωπος ανθρωπος person; human ἐν εν in ἀνθρώπῳ ανθρωπος person; human τοῦ ο the κακῶσαι κακοω do bad; turn bad αὐτόν αυτος he; him
8:9 אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֤ה zˈeh זֶה this רָאִ֨יתִי֙ rāʔˈîṯî ראה see וְ wᵊ וְ and נָתֹ֣ון nāṯˈôn נתן give אֶת־ ʔeṯ- אֵת [object marker] לִבִּ֔י libbˈî לֵב heart לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole מַעֲשֶׂ֔ה maʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun עֵ֗ת ʕˈēṯ עֵת time אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֧ט šālˈaṭ שׁלט dominate הָ hā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in אָדָ֖ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to רַ֥ע rˌaʕ רַע evil לֹֽו׃ lˈô לְ to
8:9. omnia haec consideravi et dedi cor meum in cunctis operibus quae fiunt sub sole interdum dominatur homo homini in malum suumAll these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.
9. All this have I seen, and applied my heart unto every work that is done under the sun: a time wherein one man hath power over another to his hurt.
8:9. I have considered all these things, and I have applied my heart to all the works which are being done under the sun. Sometimes one man rules over another to his own harm.
8:9. All this have I seen, and applied my heart unto every work that is done under the sun: [there is] a time wherein one man ruleth over another to his own hurt.
All this have I seen, and applied my heart unto every work that is done under the sun: [there is] a time wherein one man ruleth over another to his own hurt:

8:9 Все это я видел, и обращал сердце мое на всякое дело, какое делается под солнцем. Бывает время, когда человек властвует над человеком во вред ему.
8:9
καὶ και and; even
σὺν συν with; [definite object marker]
πᾶν πας all; every
τοῦτο ουτος this; he
εἶδον οραω view; see
καὶ και and; even
ἔδωκα διδωμι give; deposit
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
εἰς εις into; for
πᾶν πας all; every
ποίημα ποιημα product; poem
ος who; what
πεποίηται ποιεω do; make
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
τὰ ο the
ὅσα οσος as much as; as many as
ἐξουσιάσατο εξουσιαζω influence; have authority
ο the
ἄνθρωπος ανθρωπος person; human
ἐν εν in
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
κακῶσαι κακοω do bad; turn bad
αὐτόν αυτος he; him
8:9
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
זֶ֤ה zˈeh זֶה this
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
וְ wᵊ וְ and
נָתֹ֣ון nāṯˈôn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
לִבִּ֔י libbˈî לֵב heart
לְ lᵊ לְ to
כָֽל־ ḵˈol- כֹּל whole
מַעֲשֶׂ֔ה maʕᵃśˈeh מַעֲשֶׂה deed
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
עֵ֗ת ʕˈēṯ עֵת time
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֧ט šālˈaṭ שׁלט dominate
הָ הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
רַ֥ע rˌaʕ רַע evil
לֹֽו׃ lˈô לְ to
8:9. omnia haec consideravi et dedi cor meum in cunctis operibus quae fiunt sub sole interdum dominatur homo homini in malum suum
All these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.
8:9. I have considered all these things, and I have applied my heart to all the works which are being done under the sun. Sometimes one man rules over another to his own harm.
8:9. All this have I seen, and applied my heart unto every work that is done under the sun: [there is] a time wherein one man ruleth over another to his own hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Екклезиаст отмечает факт видимой несправедливости, когда нечестивые удостаивались почетного погребения, напротив, праведники лишались его. Ст. 10: можно перевести так: «видел я тогда, что нечестивые были погребаемы и приходили (разумеется в могилу, ср. Ис 62:2), но далеко удалялись от святого места (Иерусалима, храма или гроба) и были забываемы в городе те, которые поступали право». LXX и Вульгата, неправильно прочитав подлинник, перевели «восхваляемы» (ср. слав.) вместо «забываемы». Еврейское ken, в данном месте, значит: «справедливо», «так, как следует» (ср. 4: Цар 7:9; Числ 36:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. 10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity. 11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. 12 Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: 13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.
Solomon, in the beginning of the chapter, had warned us against having any thing to do with seditious subjects; here, in these verses, he encourages us, in reference to the mischief of tyrannical and oppressive rulers, such as he had complained of before, ch. iii. 16; iv. 1.
1. He had observed many such rulers, v. 9. In the serious views and reviews he had taken of the children of men and their state he had observed that many a time one man rules over another to his hurt; that is, (1.) To the hurt of the ruled (many understand it so); whereas they ought to be God's ministers unto their subjects for their good (Rom. xiii. 14), to administer justice, and to preserve the public peace and order, they use their power for their hurt, to invade their property, encroach upon their liberty, and patronise the acts of injustice. It is sad with a people when those that should protect their religion and rights aim at the destruction of both. (2.) To the hurt of the rulers (so we render it), to their own hurt, to the feeling of their pride and covetousness, the gratifying of their passion and revenge, and so to the filling up of the measure of their sins and the hastening and aggravating of their ruin. Agens agendo repatitur--What hurt men do to others will return, in the end, to their own hurt.
2. He had observed them to prosper and flourish in the abuse of their power (v. 10): I saw those wicked rulers come and go from the place of the holy, go in state to and return in pomp from the place of judicature (which is called the place of the Holy One because the judgment is the Lord's, Deut. i. 17, and he judges among the gods, Ps. lxxxii. 1, and is with them in the judgment, 2 Chron. xix. 6), and they continued all their days in office, were never reckoned with for their mal-administration, but died in honour and were buried magnificently; their commissions were durante vitâ--during life, and not quamdiu se bene gesserint--during good behaviour. And they were forgotten in the city where they had so done; their wicked practices were not remembered against them to their reproach and infamy when they were gone. Or, rather, it denotes the vanity of their dignity and power, for that is his remark upon it in the close of the verse: This is also vanity. They are proud of their wealth, and power, and honour, because they sit in the place of the holy; but all this cannot secure, (1.) Their bodies from being buried in the dust; I saw them laid in the grave; and their pomp, though it attended them thither, could not descend after them, Ps. xlix. 17. (2.) Nor their names from being buried in oblivion; for they were forgotten, as if they had never been.
3. He had observed that their prosperity hardened them in their wickedness, v. 11. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed, and therefore they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand. Observe, (1.) Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons. (2.) The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful. (3.) Impunity hardens sinners in impiety, and the patience of God is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence. (4.) Sinners herein deceive themselves, for, though the sentence be not executed speedily, it will be executed the more severely at last. Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath.
4. He foresaw such an end of all these things as would be sufficient to keep us from quarrelling with the divine Providence upon account of them. He supposes a wicked ruler to do an unjust thing a hundred times, and that yet his punishment is deferred, and God's patience towards him is prolonged, much beyond what was expected, and the days of his power are lengthened out, so that he continues to oppress; yet he intimates that we should not be discouraged. (1.) God's people are certainly a happy people, though they be oppressed: "It shall be well with those that fear God, I say with all those, and those only, who fear before him." Note, [1.] It is the character of God's people that they fear God, have an awe of him upon their hearts and make conscience of their duty to him, and this because they see his eye always upon them and they know it is their concern to approve themselves to him. When they lie at the mercy of proud oppressors they fear God more then they fear them. They do not quarrel with the providence of God, but submit to it. [2.] It is the happiness of all that fear God, that in the worst of times it shall be well with them; their happiness in God's favour cannot be prejudiced, nor their communion with God interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recompence for their troubles. And therefore "surely I know, I know it by the promise of God, and the experience of all the saints, that, however it goes with others, it shall go well with them." All is well that ends well. (2.) Wicked people are certainly a miserable people; though they prosper, and prevail, for a time, the curse is as sure to them as the blessing is to the righteous: It shall not be well with the wicked, as others think it is, who judge by outward appearance, and as they themselves expect it will be; nay, woe to the wicked; it shall be ill with them (Isa. iii. 10, 11); they shall be reckoned with for all the ill they have done; nothing that befals them shall be really well for them. Nihil potest ad malos pervenire quod prosit, imo nihil quod non noceat--No event can occur to the wicked which will do them good, rather no event which will not do them harm. Seneca. Note, [1.] The wicked man's days are as a shadow, not only uncertain and declining, as all men's days are, but altogether unprofitable. A good man's days have some substance in them; he lives to a good purpose. A wicked man's days are all as a shadow, empty and worthless. [2.] These days shall not be prolonged to what he promised himself; he shall not live out half his days, Ps. lv. 23. Though they may be prolonged (v. 12) beyond what others expected, yet his day shall come to fall. He shall fall short of everlasting life, and then his long life on earth will be worth little. [3.] God's great quarrel with wicked people is for their not fearing before him; that is at the bottom of their wickedness, and cuts them off from all happiness.
Adam Clarke: Commentary on the Bible - 1831
8:9: One man ruleth over another to his own hurt - This may be spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state. All these things relate to Asiatic despots, and have ever been more applicable to them than to any other sovereigns in the world. They were despotic; they still are so.
Albert Barnes: Notes on the Bible - 1834
8:9: To his own hurt - Or, "to the hurt of the subject." The case is still that of an unwise king whose command is obeyed Ecc 8:2 even to the hurt of the wise man who obeys him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: this: Ecc 1:14, Ecc 3:10, Ecc 4:7, Ecc 4:8, Ecc 7:25
there is: Ecc 5:8, Ecc 5:13; Exo 14:5-9, Exo 14:28; Deu 2:30; Kg2 14:10-12, Kg2 25:7
Carl Friedrich Keil and Franz Delitzsch
8:9
"All that I have seen, and that, too, directing my heart to all the labour that is done under the sun: to the time when a man rules over a man to his hurt." The relation of the clauses is mistaken by Jerome, Luther, Hengst., Vaih., Ginsburg, and others, who begin a new clause with עת: "there is a time," etc.; and Zckl., who ventures to interpret עת וגו as epexegetical of כּל־מע וגו ("every work that is done under the sun"). The clause ונתון is an adverbial subordinate clause (vid., under Eccles 4:2): et advertendo quidem animum. עת is accus. of time, as at Jer 51:33; cf. Ps 4:8, the relation of 'eth asher, like מק שׁ, Eccles 1:7; Eccles 11:3. All that, viz., the wisdom of patient fidelity to duty, the perniciousness of revolutionary selfishness, and the suddenness with which the judgment comes, he has seen (for he observed the actions done under the sun), with his own eyes, at the time when man ruled over man לו לרע, not: to his own the ruler's injury (Symm., Jerome), but: to the injury (lxx, Theod., τοῦ κακῶσαι αὐτόν, and thus also the Targ. and Syr.) of this second man; for after 'eth asher, a description and not a judgment was to be expected. The man who rules over man to the hurt of the latter rules as a tyrant; and this whole section, beginning with Eccles 8:1, treats of the right wisdom of life at a time of tyrannical government.
Geneva 1599
8:9 All this have I seen, and applied my heart to every work that is done under the sun: [there is] a time in which one man ruleth over another to his own (h) hurt.
(h) As comes often to tyrants and wicked rulers.
John Gill
8:9 All this have I seen,.... Observed, taken notice of, and thoroughly considered; all that is said above, concerning the scarcity of good men and women, the fall of our first parents, the excellency of wisdom, the necessity and advantage of keeping the king's commandment, the time and manner of doing it, the evil consequences that follow an inattention to these things, ignorance of what is to come, and the unavoidableness of death;
and applied my heart unto every work that is done under the sun; not so much to mechanic works and manual operations performed by men, as to moral or immoral works, and chiefly the work of Providence with respect to good and bad men, the consequence of which were the following observations;
there is a time wherein one man ruleth over another to his own hurt; or "the man ruleth over men" (h); for this is not to be understood of private rule in families, of the parent over his children, or master over his servant, but of a king over his subjects; who is the man, the principal man in the kingdom; and such a man ruling in an arbitrary and tyrannical way is to his own detriment in the issue. So Rehoboam; by his oppressive government, lost ten tribes out of twelve. Some have lost their whole kingdoms, and come to an untimely end; as well as ruined their immortal souls. Some render it "to his hurt" (i); to the hurt of those that are ruled, when it should be for their good, the protection of their persons and properties; but instead of that they lay heavy burdens upon them, take away their property, and injure and insult their persons. So the Targum,
"to do ill to him.''
But Jarchi interprets it of the king himself. Some take it in both senses; and so it is usually in fact, that wicked princes rule to their own hurt, and the hurt of their subjects.
(h) "homo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c. (i) "in ipsus perniciem", Tigurine version; "in noxam ipsi", Cocceius.
John Wesley
8:9 To his hurt - There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads.
Robert Jamieson, A. R. Fausset and David Brown
8:9 his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1Ki. 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Eccles 8:8), and the "time" of "judgment" (Eccles 8:6; Prov 8:36).
8:108:10: Եւ ապա տեսի ես ամպարիշտս մուծեալս ՚ի գերեզմանս. եւ ՚ի սրբոց անտի գնացին, եւ սո՛ւգ առին ՚ի քաղաքին. զի ա՛յսպէս արարին. սակայն եւ այն ընդունայնութիւն է[8573]։ [8573] Ոմանք. Եւ յայնժամ տեսի զամբարիշտսն ՚ի գերեզմանս ածեալս... վասն զի այնպէս արարին։
10 Տեսայ, որ ամբարիշտներին թաղեցին գերեզմանների մէջ. գնացին նրանք սուրբ տեղից, եւ նրանց համար սուգ արեցին քաղաքում: Սակայն սա եւս ունայնութիւն է:
10 Տեսայ ամբարիշտներ, Որոնք թաղուեցան գացին ու սուրբ տեղէն ելան Եւ մոռցուեցան այն քաղաքին մէջ, ուր այսպէս բաներ ըրին։Այս ալ ունայնութիւն է։
Եւ ապա տեսի ես ամպարիշտս մուծեալս ի գերեզմանս. եւ ի սրբոց անտի գնացին, եւ [94]սուգ առին ի քաղաքին, զի`` այնպէս արարին. սակայն եւ այն ընդունայնութիւն է:

8:10: Եւ ապա տեսի ես ամպարիշտս մուծեալս ՚ի գերեզմանս. եւ ՚ի սրբոց անտի գնացին, եւ սո՛ւգ առին ՚ի քաղաքին. զի ա՛յսպէս արարին. սակայն եւ այն ընդունայնութիւն է[8573]։
[8573] Ոմանք. Եւ յայնժամ տեսի զամբարիշտսն ՚ի գերեզմանս ածեալս... վասն զի այնպէս արարին։
10 Տեսայ, որ ամբարիշտներին թաղեցին գերեզմանների մէջ. գնացին նրանք սուրբ տեղից, եւ նրանց համար սուգ արեցին քաղաքում: Սակայն սա եւս ունայնութիւն է:
10 Տեսայ ամբարիշտներ, Որոնք թաղուեցան գացին ու սուրբ տեղէն ելան Եւ մոռցուեցան այն քաղաքին մէջ, ուր այսպէս բաներ ըրին։Այս ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Видел я тогда, что хоронили нечестивых, и приходили и отходили от святого места, и они забываемы были в городе, где они так поступали. И это суета!
8:10 καὶ και and; even τότε τοτε at that εἶδον οραω view; see ἀσεβεῖς ασεβης irreverent εἰς εις into; for τάφους ταφος grave εἰσαχθέντας εισαγω lead in; bring in καὶ και and; even ἐκ εκ from; out of τόπου τοπος place; locality ἁγίου αγιος holy ἐπορεύθησαν πορευομαι travel; go καὶ και and; even ἐπῃνέθησαν επαινεω applaud ἐν εν in τῇ ο the πόλει πολις city ὅτι οτι since; that οὕτως ουτως so; this way ἐποίησαν ποιεω do; make καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
8:10 וּ û וְ and בְ vᵊ בְּ in כֵ֡ן ḵˈēn כֵּן thus רָאִיתִי֩ rāʔîṯˌî ראה see רְשָׁעִ֨ים rᵊšāʕˌîm רָשָׁע guilty קְבֻרִ֜ים qᵊvurˈîm קבר bury וָ wā וְ and בָ֗אוּ vˈāʔû בוא come וּ û וְ and מִ mi מִן from מְּקֹ֤ום mmᵊqˈôm מָקֹום place קָדֹושׁ֙ qāḏôš קָדֹושׁ holy יְהַלֵּ֔כוּ yᵊhallˈēḵû הלך walk וְ wᵊ וְ and יִֽשְׁתַּכְּח֥וּ yˈištakkᵊḥˌû שׁכח forget בָ vā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כֵּן־ kēn- כֵּן correct עָשׂ֑וּ ʕāśˈû עשׂה make גַּם־ gam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
8:10. vidi impios sepultos qui etiam cum adviverent in loco sancto erant et laudabantur in civitate quasi iustorum operum sed et hoc vanitas estI saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.
10. And withal I saw the wicked buried, and they came ; and they that had done right went away from the holy place, and were forgotten in the city: this also is vanity.
8:10. I have seen the impious buried. These same, while they were still living, were in the holy place, and they were praised in the city as workers of justice. But this, too, is emptiness.
8:10. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this [is] also vanity.
And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this [is] also vanity:

8:10 Видел я тогда, что хоронили нечестивых, и приходили и отходили от святого места, и они забываемы были в городе, где они так поступали. И это суета!
8:10
καὶ και and; even
τότε τοτε at that
εἶδον οραω view; see
ἀσεβεῖς ασεβης irreverent
εἰς εις into; for
τάφους ταφος grave
εἰσαχθέντας εισαγω lead in; bring in
καὶ και and; even
ἐκ εκ from; out of
τόπου τοπος place; locality
ἁγίου αγιος holy
ἐπορεύθησαν πορευομαι travel; go
καὶ και and; even
ἐπῃνέθησαν επαινεω applaud
ἐν εν in
τῇ ο the
πόλει πολις city
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
8:10
וּ û וְ and
בְ vᵊ בְּ in
כֵ֡ן ḵˈēn כֵּן thus
רָאִיתִי֩ rāʔîṯˌî ראה see
רְשָׁעִ֨ים rᵊšāʕˌîm רָשָׁע guilty
קְבֻרִ֜ים qᵊvurˈîm קבר bury
וָ וְ and
בָ֗אוּ vˈāʔû בוא come
וּ û וְ and
מִ mi מִן from
מְּקֹ֤ום mmᵊqˈôm מָקֹום place
קָדֹושׁ֙ qāḏôš קָדֹושׁ holy
יְהַלֵּ֔כוּ yᵊhallˈēḵû הלך walk
וְ wᵊ וְ and
יִֽשְׁתַּכְּח֥וּ yˈištakkᵊḥˌû שׁכח forget
בָ בְּ in
הַ the
עִ֖יר ʕˌîr עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כֵּן־ kēn- כֵּן correct
עָשׂ֑וּ ʕāśˈû עשׂה make
גַּם־ gam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
8:10. vidi impios sepultos qui etiam cum adviverent in loco sancto erant et laudabantur in civitate quasi iustorum operum sed et hoc vanitas est
I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.
8:10. I have seen the impious buried. These same, while they were still living, were in the holy place, and they were praised in the city as workers of justice. But this, too, is emptiness.
8:10. And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this [is] also vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:10: Who had come and gone from the place of the holy - The place of the holy is the sacred office which they held, anointed either as kings or priests to God; and, not having fulfilled the holy office in a holy way, have been carried to their graves without lamentation, and lie among the dead without remembrance.
Albert Barnes: Notes on the Bible - 1834
8:10: i. e., "I saw wicked (rulers) buried, who came into the world and went from the Holy place (the seat of authority and justice, Deu 19:17; Ch2 19:6), and they were forgotten in the city where they had so ruled to the hurt of their subjects: this - their death and oblivion - shews their lot also to be vanity." Others interpret the verse: "I have seen wicked men buried; and (others) came into the world, and from the Holy place they went out of the world, and were forgotten in the city where they had done rightly" (compare Kg2 7:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: so: Kg2 9:34, Kg2 9:35; Job 21:18, Job 21:32, Job 21:33; Luk 16:22
the place: Psa 122:1-5; Act 6:13
they were: Ecc 2:16, Ecc 9:5; Psa 31:12; Pro 10:7; Jer 17:13; Heb 10:38
Carl Friedrich Keil and Franz Delitzsch
8:10
"And then I have seen the wicked buried, and they came to rest; but away from the holy place they had to depart, and were forgotten in the city, such as acted justly: also this is vain." The double particle בּכן signifies, in such a manner, or under such circumstances; with "I have seen" following, it may introduce an observation coming under that which precedes (בכן = Mishnic בּכך), or, with the force of the Lat. inde, introduce a further observation of that ruler; this temporal signification "then" (= אז), according to which we have translated, it has in the Targ. (vid., Levy's W.B.).
(Note: Cf. וכן, 2Chron 32:31; Ewald, 354a; Baer's Abodath Jisrael, pp. 384, 386.)
Apparently the observation has two different classes of men in view, and refers to their fate, contradicting, according to appearance, the rectitude of God. Opposite to the רשׁ ("the wicked") stand they who are described as וגו אשׁר: they who have practised what is rightly directed, what stands in a right relation (vid., regarding כּן, as noun, under Prov 11:19), have brought the morally right into practice, i.e., have acted with fidelity and honour (כּן עשׂה, as at 4Kings 7:9). Koheleth has seen the wicked buried; ראה is followed by the particip. as predic. obj., as is שׁמע, Eccles 7:21; but קבוּרים is not followed by וּבאים (which, besides not being distinct enough as part. perfecti, would be, as at Neh 13:22, part. praes.), but, according to the favourite transition of the particip. into the finite, Gesen. 134. 2, by ובאוּ, not וּבאוּ; for the disjunctive Reba has the fuller form with waa; cf. Is 45:20 with Job 17:10, and above, at Eccles 2:23. "To enter in" is here, after Is 47:2, = to enter into peace, come to rest.
(Note: Cf. Zunz, Zur Gesch. u. Literatur, pp. 356-359.)
That what follows ומם does not relate to the wicked, has been mistaken by the lxx, Aquila, Symm., Theod., and Jerome, who translate by ἐπῃνήθησαν, laudabantur, and thus read ישתבחו (the Hithpa., Ps 106:47, in the pass. sense), a word which is used in the Talm. and Midrash along with שתכחו.
(Note: The Midrash Tanchuma, Par. יתרו, init., uses both expressions; the Talm. Gittin 56b, applies the passage to Titus, who took away the furniture of the temple to magnify himself therewith in his city.)
The latter, testified to by the Targ. and Syr., is without doubt the correct reading: the structure of the antithetical parallel members is chiastic; the naming of the persons in 1a a precedes that which is declared, and in 1a b it follows it; cf. Ps 70:5, Ps 75:9. The fut. forms here gain, by the retrospective perfects going before, a past signification. מק קד, "the place of the holy," is equivalent to מקום קדושׁ, as also at Lev 7:6. Ewald understands by it the place of burial: "the upright were driven away (cast out) from the holy place of graves." Thus e.g., also Zckl., who renders: but wandered far from the place of the holy ... those who did righteously, i.e., they had to be buried in graves neither holy nor honourable. But this form of expression is not found among the many designations of a burial-place used by the Jews (vid., below, Eccles 12:5, and Hamburger's Real-Encykl. fr Bibel u. Talm., article "Grab"). God's-acre is called the "good place,"
(Note: Vid., Tendlau's Sprichw., No. 431.)
but not the "holy place." The "holy place," if not Jerusalem itself, which is called by Isaiah II (Is 48:2), Neh., and Dan., 'ir haqqodesh (as now el-ḳuds), is the holy ground of the temple of God, the τόπος ἃγιος (Mt 24:15), as Aquila and Symm. translate. If, now, we find min connected with the verb halak, it is to be presupposed that the min designates the point of departure, as also השׁלך מן, Is 14:19. Thus not: to wander far from the holy place; nor as Hitz., who points יהלכוּ: they pass away (perish) far from the holy place. The subject is the being driven away from the holy place, but not as if יהלּ were causative, in the sense of יוליכוּ fo esne, and meant ejiciunt, with an indef. subj. (Ewald, Heiligst., Elst.), - it is also, Eccles 4:15; Eccles 11:9, only the intens. of Kal, - but יהלּ denotes, after Ps 38:7; Job 30:28, cf. Job 24:10, the meditative, dull, slow walk of those who are compelled against their will to depart from the place which they love (Ps 26:8; Ps 84:2.). They must go forth (whither, is not said, but probably into a foreign country; cf. Amos 7:17), and only too soon are they forgotten in the city, viz., the holy city; a younger generation knows nothing more of them, and not even a gravestone brings them back to the memory of their people. Also this is a vanity, like the many others already registered - this, viz., that the wicked while living, and also in their death, possess the sacred native soil; while, on the contrary the upright are constrained to depart from it, and are soon forgotten. Divine rectitude is herein missed. Certainly it exists, and is also recognised, but it does not show itself always when we should expect it, nor so soon as appears to us to be salutary.
Geneva 1599
8:10 And so I saw the wicked buried, who had come and (i) gone from the (k) place of the holy, and they were forgotten in the city where they had so done: this [is] also vanity.
(i) That is, others as wicked as they.
(k) They who feared God and worshipped him as he had appointed.
John Gill
8:10 And so I saw the wicked buried,.... Or "truly" (k), verily, as the Targum, this is matter of fact; or "then I saw", as Aben Ezra and others, upon applying his heart to every work; or when be observed particularly wicked magistrates, he took notice that some of them continued in their power until death, and died in their beds, and were carried to their graves in great pomp and state, and interred in a very magnificent manner, when they deserved no burial at all, but, as King Jeconiah, to be buried with the burial of an ass;
who had come and gone from the place of the holy; which most understand of the same persons, of wicked magistrates buried, who kept their posts of honour and places of power and authority as long as they lived; and went to and came from the courts of judicature and tribunals of justice, in great state and splendour; where they presided as God's vicegerents, and therefore called the place of the holy, Ps 82:1; or though they were sometimes deposed, yet they were restored again to their former dignity; or though they died and were buried, yet in a sense rose again in their children that succeeded them, so Aben Ezra: but it seems better to understated it of other persons, and render the, words thus, "and they came, and from the place of the holy", or "the holy place they walked" (l); that is, multitudes came to attend the funeral of such rich and mighty men, and walked after or followed the corpse; and ever, the priests and Levites from the temple made a part of the funeral procession, and walked in great solemnity from thence to the place of interment, which was usually without the city;
and they were forgotten in the city where they had done; all their evil deeds were forgotten, their acts of oppression and injustice, as if they had never been done by them. The Septuagint and Vulgate Latin versions are, "and they were praised in the city"; panegyrics upon them were written and rehearsed, monuments were erected to their honour, with large encomiums of them; and so it may be read by the change of a letter; and Jarchi says, do not read "forgotten", but "praised"; and so he says it is interpreted by their Rabbins. The whole may be considered in a very different view thus "but then I saw", &c. such arbitrary rulers die, and laid in the grave, one after another, and their names have been buried in oblivion, and never remembered more in the city where they have exercised so much power and authority. The latter part of the text is by many understood of good men, and rendered thus, "and" or "but on the contrary they were forgotten in the city where they had done right" (m); their persons and their good deeds were remembered no more; but this seems contrary to Ps 112:6. The Targum paraphrases the whole thus;
"and in truth I have seen sinners that are buried and destroyed out of the world, from the holy place where the righteous dwell, who go to be burned in hell; and they are forgotten among the inhabitants of the city; and as they have done, it is done to them;''
this is also vanity; the pompous funeral of such wicked magistrates.
(k) "et vere", Vatablus. (l) "et venerunt, immo ex ipso etiam loco sancti itabant", Rambaschius. (m) So Piscator, Mercerus, Cocceius, Gejerus, Rambachius.
John Wesley
8:10 And so - In like manner. The wicked - Wicked princes or rulers. Buried - With state and pomp. Who - Had administered publick justice, which is frequently signified by the phrase of coming in and going out before the people. The holy - The throne or tribunal seems to be so called here, to aggravate their wickedness, who being advanced by God into so high and sacred a place, betrayed so great a trust. Where - They lived in great splendor, and were buried with great magnificence. This - That men should so earnestly thirst after glory, which is so soon extinct.
Robert Jamieson, A. R. Fausset and David Brown
8:10 the wicked--namely, rulers (Eccles 8:9).
buried--with funeral pomp by man, though little meriting it (Jer 22:19); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (Lk 16:22-23).
come and gone from the place of the holy--went to and came from the place of judicature, where they sat as God's representatives (Ps 82:1-6), with pomp [HOLDEN]. WEISS translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (Ex 21:14; 3Kings 2:28, 3Kings 2:31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (Eccles 8:9) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom.
forgotten-- (Prov 10:7).
8:118:11: Զի ո՛չ գոյ ընդդէմ դառնալ յայնցանէ որ վաղվաղակի՛ գործեն զչար. վասն այնորիկ համարձակեցան սիրտք որդւոց մարդկան յանձինս իւրեանց գործել զչար[8574]։ [8574] Ոմանք. Քանզի ո՛չ գոյ ընդդէմ... իւրեանց առնել զչարիս։
11 Չարի դատաստանն անմիջապէս չի կատարւում, այդ պատճառով էլ մարդկանց որդիների սրտերը համարձակւում են չարիք գործել:
11 Որովհետեւ գէշ գործին վրայ վճիռը շուտով չի կատարուիր, Այս պատճառով մարդոց որդիներուն սիրտը Չարութիւն ընելու փափաքով լեցուած է։
[95]Զի ոչ գոյ ընդդէմ դառնալ յայնցանէ որ վաղվաղակի գործեն զչար, վասն այնորիկ համարձակեցան`` սիրտք որդւոց մարդկան յանձինս իւրեանց գործել զչար:

8:11: Զի ո՛չ գոյ ընդդէմ դառնալ յայնցանէ որ վաղվաղակի՛ գործեն զչար. վասն այնորիկ համարձակեցան սիրտք որդւոց մարդկան յանձինս իւրեանց գործել զչար[8574]։
[8574] Ոմանք. Քանզի ո՛չ գոյ ընդդէմ... իւրեանց առնել զչարիս։
11 Չարի դատաստանն անմիջապէս չի կատարւում, այդ պատճառով էլ մարդկանց որդիների սրտերը համարձակւում են չարիք գործել:
11 Որովհետեւ գէշ գործին վրայ վճիռը շուտով չի կատարուիր, Այս պատճառով մարդոց որդիներուն սիրտը Չարութիւն ընելու փափաքով լեցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 Не скоро совершается суд над худыми делами; от этого и не страшится сердце сынов человеческих делать зло.
8:11 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be γινομένη γινομαι happen; become ἀντίρρησις αντιρρησις from; away τῶν ο the ποιούντων ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ταχύ ταχυ quickly διὰ δια through; because of τοῦτο ουτος this; he ἐπληροφορήθη πληροφορεω assure καρδία καρδια heart υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ἐν εν in αὐτοῖς αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρόν πονηρος harmful; malignant
8:11 אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אֵין־ ʔên- אַיִן [NEG] נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make פִתְגָ֔ם fiṯᵊḡˈām פִּתְגָם decision מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil מְהֵרָ֑ה mᵊhērˈā מְהֵרָה haste עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus מָלֵ֞א mālˈē מלא be full לֵ֧ב lˈēv לֵב heart בְּֽנֵי־ bᵊˈnê- בֵּן son הָ hā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind בָּהֶ֖ם bāhˌem בְּ in לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make רָֽע׃ rˈāʕ רַע evil
8:11. etenim quia non profertur cito contra malos sententia absque ullo timore filii hominum perpetrant malaFor because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.
11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
8:11. For the sons of men perpetrate evils without any fear, because judgment is not pronounced quickly against the evil.
8:11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil:

8:11 Не скоро совершается суд над худыми делами; от этого и не страшится сердце сынов человеческих делать зло.
8:11
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
γινομένη γινομαι happen; become
ἀντίρρησις αντιρρησις from; away
τῶν ο the
ποιούντων ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ταχύ ταχυ quickly
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπληροφορήθη πληροφορεω assure
καρδία καρδια heart
υἱῶν υιος son
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
ἐν εν in
αὐτοῖς αυτος he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρόν πονηρος harmful; malignant
8:11
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
אֵין־ ʔên- אַיִן [NEG]
נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make
פִתְגָ֔ם fiṯᵊḡˈām פִּתְגָם decision
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
מְהֵרָ֑ה mᵊhērˈā מְהֵרָה haste
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
מָלֵ֞א mālˈē מלא be full
לֵ֧ב lˈēv לֵב heart
בְּֽנֵי־ bᵊˈnê- בֵּן son
הָ הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
בָּהֶ֖ם bāhˌem בְּ in
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
רָֽע׃ rˈāʕ רַע evil
8:11. etenim quia non profertur cito contra malos sententia absque ullo timore filii hominum perpetrant mala
For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.
8:11. For the sons of men perpetrate evils without any fear, because judgment is not pronounced quickly against the evil.
8:11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Хотя беззакония людей долгое время остаются ненаказанными, Екклезиаст все же верит, что, в свое время, Бог воздаст каждому по заслугам. Вера в праведное воздаяние выражается им решительно, но выражается догматически («я знаю») не как несомненный факт наблюдаемой действитeльнoсти, но как безусловное требование религиозного сознания. Екклезиаст не имеет ясного представления о том, когда, как и при каких обстоятельствах обнаружится Божественное воздаяние, он не говорит, будет ли это в земной или загробной жизни; он убежден лишь в одном, что Бог должен воздать каждому по заслугам. Выражение же: «недолго продержится тот, который не благоговеет пред Богом», скорее говорит за то, что Екклезиаст верит в воздаяние на земле.
Adam Clarke: Commentary on the Bible - 1831
8:11: Because sentence - פתגם pithgam, a Divine decree or declaration. This is no Hebrew, but a mere Chaldee word, and occurs only in the later books of the Bible - Esther, Ezra and Daniel, and nowhere else but in this place. Because God does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are emboldened to sin on. So this longsuffering of God, which leadeth to repentance, is abused so as to lead to farther crimes! When men sin against the remedy of their salvation, how can they escape perdition?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: sentence: Exo 8:15, Exo 8:32; Job 21:11-15; Psa 10:6, Psa 50:21, Psa 50:22; Isa 5:18, Isa 5:19, Isa 26:10; Isa 57:11; Jer 48:11; Mat 24:49, Mat 24:50; Rom 2:4, Rom 2:5; Pe2 3:3-10
fully: Jer 42:15
Carl Friedrich Keil and Franz Delitzsch
8:11
"Because judgment against the work of the wicked man is not speedily executed, for this reason the heart of the children of men is full within them, to this, that they do evil." The clause with asher is connected first with the foregoing ־מג havel: thus vain, after the nature of a perverted world (inversus ordo) events go on, because ... (asher, as at Eccles 4:3; Eccles 6:12; cf. Deut 3:24); but the following clause with 'al-ken makes this clause with asher reflex. an antecedent of itself (asher = 'al-asher) - originally it is not meant as an antecedent.פּתגם
(Note: With ג raph. in H. P. and the older edd., as also Esther 1:20; Dan 3:16. Thus also the punctuator Jekuthil in his En hakore to Esther 1:20.)
(here to be written after נעשׂה, with פ raph., and, besides, also with ג raph.), in the post-exilian books, is the Persian paigam, Armen. patgam, which is derived from the ancient Pers. paiti-gama: "Something that has happened, tidings, news." The Heb. has adopted the word in the general sense of "sentence;" in the passage before us it signifies the saying or sentence of the judge, as the Pers. word, like the Arab. nabazn, is used principally of the sayings of a prophet (who is called peighâm-bar). Zirkel regards it as the Greek φθέγμα; but thus, also, the words אזמל, אפּריון strangely agree in sound with σμίλη φορεῖον, without being borrowed from the Greek. The long a of the word is, as Elst. shows, Eccl 1:20, invariable; also here פּתגם is the constr. To point פּתגם, with Heiligst. and Burg., is thus unwarrantable. It is more remarkable that the word is construed fem. instead of mas. For since אין is construed
(Note: Ginsburg points in favour of נעשׂה as fin. to Ex 3:2, but there אכּל is particip.; to Jer 38:5, but there יוּכל (if it is not to be read יכול) represents an attributive clause; and to Job 35:15, but there the word is rightly pointed אין, not אין; and this, like the vulg. Arab. laysa, is used as an emphatic לא.)
neither in the bibl. nor in the Mishnic style with the finite of the verb, נעשׂה is not the 3rd pret., but the particip. It is not, however, necessary, with Hitz., to read נישׂה. The foreign word, like the (Arab.) firdans, παράδεισος, admits of use in the double gend. (Ewald, 174g); but it is also possible that the fem. נעשׂה is per. attract. occasioned by הרעה, as Kimchi, Michlol 10a, supposes (cf. besides, under Eccles 10:15). מעשׂה is const. governed by phithgam, and hara'ah is thus obj. gen. The lxx, Syr., and Jerome read מעשׂי, which would be possible only if phithgam min - after the analogy of the Heb.-Aram. phrase, niphra' ('ithpera') min, to take one's due of any one, i.e., to take vengeance on him, to punish him - could mean the full execution of punishment on any one; but it means here, as Jerome rightly translates, sententia; impossible, however, with me'ose hara'ah, sententia contra malos. Hengst. supposes that not only the traditional text, but also the accentuation, is correct, for he construes: because a sentence (of the heavenly Judge) is not executed, the work of wickedness is haste, i.e., speedy. Thus also Dachselt in the Biblia accentuata. Mercerus, on the contrary, remarks that the accents are not in the first instance marks of interpunction, but of cantillation. In fact, genit. word-connections do not exclude the keeping them asunder by distinctives such as Pashta and Tiphcha, Is 10:2, and also Zakeph, as e.g., Esther 1:4. The lxx well renders: "Therefore the heart of the sons of men is fully persuaded in them to do evil;" for which Jerome, freely, after Symm.: absque timore ullo filii hominum perpetrant mala. The heart of one becomes full to do anything, is = it acquires full courage thereto (Luzzatto, 590: gli blast l'animo); cf. Esther 7:5 : "Where is he who has his heart filled to do?" (thus rightly, Keil), i.e., whom it has encourage to so bold an undertaking. בּהם in itself unnecessarily heightens the expression of the inwardness of the destructive work (vid., Psychol. p. 151f.). The sentence of punishment does not take effect mehera, hastily (adv. accus. for bimherah, Eccles 4:12), therefore men are secure, and they give themselves with full, i.e., with fearless and shameless, boldness to the practice of evil. The author confirms this further, but not without expressing his own conviction that there is a righteous requital which contradicts this appearance.
Geneva 1599
8:11 Because sentence against an evil work is not (l) executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
(l) Where justice is delayed, there sin reigns.
John Gill
8:11 Because sentence against an evil work is not executed speedily,.... Any evil work done by magistrates, or others, against which the wrath of God is revealed from heaven, and is threatened with his vengeance; the decree is gone forth, the sentence is passed, God is determined upon punishment; but there is a delay of it, he exercises patience and longsuffering to answer some end of his, both towards his own people and the wicked; as well as to display some of his own perfections; but because so it is, the judgment comes not at once;
therefore the heart of the sons of men is fully set in them to do evil; or their "heart is full to do evil" (n); they have not only a fulness of sin in them naturally as is in every man's heart; but they are filled with resolution, boldness, and courage, to commit sin, promising themselves impurity from the seeming delay of justice; such an abuse do they make of the patience and forbearance of God; they become more and more hardened in sin and bent upon the commission of it.
(n) "plenum ad faciendum malum", Pagninus, Montanus; "praegnano ad faciendum malum", Gussetius, p. 469.
John Wesley
8:11 Therefore - God's forbearance makes them presumptuous and secure.
Robert Jamieson, A. R. Fausset and David Brown
8:11 The reason why the wicked persevere in sin: God's delay in judgment (Mt 24:48-51; 2Pet 3:8-9). "They see not the smoke of the pit, therefore they dread not the fire" [SOUTH], (Ps 55:19). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (Rom 2:4), led him to the additional murder of Amasa.
8:128:12: Որ մեղաւն արար զչարիս, յայսմհետէ՝ եւ ՚ի վաղնջուց. քանզի գիտեմ եւ ես զինչ է բարին երկիւղածաց Աստուծոյ, զի երկնչիցին նոքա յերեսաց նորա[8575]։ [8575] Ոմանք. Արար զչար յայսմ հետէ եւ ՚ի վաղուց ժամանակաց... զի երկիցեն յերեսաց նորա։
12 Մեղաւորը չարիք է գործում՝ լինի այժմ, աւելի առաջ թէ յետոյ. իսկ ես գիտեմ, որ բարիքը հասնում է միայն նրանց, ովքեր երկիւղ են կրում Աստծուց եւ երկնչում են նրա առջեւ:
12 Թէեւ մեղաւորը հարիւր անգամ չարութիւն ընէ Ու անոր կեանքը երկննայ ալ, Ամէն պարագայի ստոյգ գիտեմ թէ բարութիւնը՝ Աստուծմէ վախցողներուն, անոր երեսէն վախցողներուն պիտի ըլլայ
[96]Որ մեղաւն արար զչարիս, յայսմհետէ եւ ի վաղնջուց. քանզի գիտեմ եւ ես զինչ է բարին երկիւղածաց Աստուծոյ, զի երկնչիցին նոքա`` յերեսաց նորա:

8:12: Որ մեղաւն արար զչարիս, յայսմհետէ՝ եւ ՚ի վաղնջուց. քանզի գիտեմ եւ ես զինչ է բարին երկիւղածաց Աստուծոյ, զի երկնչիցին նոքա յերեսաց նորա[8575]։
[8575] Ոմանք. Արար զչար յայսմ հետէ եւ ՚ի վաղուց ժամանակաց... զի երկիցեն յերեսաց նորա։
12 Մեղաւորը չարիք է գործում՝ լինի այժմ, աւելի առաջ թէ յետոյ. իսկ ես գիտեմ, որ բարիքը հասնում է միայն նրանց, ովքեր երկիւղ են կրում Աստծուց եւ երկնչում են նրա առջեւ:
12 Թէեւ մեղաւորը հարիւր անգամ չարութիւն ընէ Ու անոր կեանքը երկննայ ալ, Ամէն պարագայի ստոյգ գիտեմ թէ բարութիւնը՝ Աստուծմէ վախցողներուն, անոր երեսէն վախցողներուն պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Хотя грешник сто раз делает зло и коснеет в нем, но я знаю, что благо будет боящимся Бога, которые благоговеют пред лицем Его;
8:12 ὃς ος who; what ἥμαρτεν αμαρτανω sin ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἀπὸ απο from; away τότε τοτε at that καὶ και and; even ἀπὸ απο from; away μακρότητος μακροτης he; him ὅτι οτι since; that καί και and; even γε γε in fact γινώσκω γινωσκω know ἐγὼ εγω I ὅτι οτι since; that ἔσται ειμι be ἀγαθὸν αγαθος good τοῖς ο the φοβουμένοις φοβεω afraid; fear τὸν ο the θεόν θεος God ὅπως οπως that way; how φοβῶνται φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
8:12 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חֹטֶ֗א ḥōṭˈe חטא miss עֹשֶׂ֥ה ʕōśˌeh עשׂה make רָ֛ע rˈāʕ רַע evil מְאַ֖ת mᵊʔˌaṯ מֵאָה hundred וּ û וְ and מַאֲרִ֣יךְ maʔᵃrˈîḵ ארך be long לֹ֑ו lˈô לְ to כִּ֚י ˈkî כִּי that גַּם־ gam- גַּם even יֹודֵ֣עַ yôḏˈēₐʕ ידע know אָ֔נִי ʔˈānî אֲנִי i אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִהְיֶה־ yihyeh- היה be טֹּוב֙ ṭṭôv טֹוב good לְ lᵊ לְ to יִרְאֵ֣י yirʔˈê יָרֵא afraid הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִֽירְא֖וּ yˈîrᵊʔˌû ירא fear מִ mi מִן from לְּ llᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
8:12. attamen ex eo quod peccator centies facit malum et per patientiam sustentatur ego cognovi quod erit bonum timentibus Deum qui verentur faciem eiusBut though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.
12. Though a sinner do evil an hundred times, and prolong his , yet surely I know that it shall be well with them that fear God, which fear before him:
8:12. But although a sinner may do evil of himself one hundred times, and by patience still endure, I realize that it will be well with those who fear God, who revere his face.
8:12. Though a sinner do evil an hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
Though a sinner do evil an hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

8:12 Хотя грешник сто раз делает зло и коснеет в нем, но я знаю, что благо будет боящимся Бога, которые благоговеют пред лицем Его;
8:12
ὃς ος who; what
ἥμαρτεν αμαρτανω sin
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἀπὸ απο from; away
τότε τοτε at that
καὶ και and; even
ἀπὸ απο from; away
μακρότητος μακροτης he; him
ὅτι οτι since; that
καί και and; even
γε γε in fact
γινώσκω γινωσκω know
ἐγὼ εγω I
ὅτι οτι since; that
ἔσται ειμι be
ἀγαθὸν αγαθος good
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
τὸν ο the
θεόν θεος God
ὅπως οπως that way; how
φοβῶνται φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
8:12
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חֹטֶ֗א ḥōṭˈe חטא miss
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
רָ֛ע rˈāʕ רַע evil
מְאַ֖ת mᵊʔˌaṯ מֵאָה hundred
וּ û וְ and
מַאֲרִ֣יךְ maʔᵃrˈîḵ ארך be long
לֹ֑ו lˈô לְ to
כִּ֚י ˈkî כִּי that
גַּם־ gam- גַּם even
יֹודֵ֣עַ yôḏˈēₐʕ ידע know
אָ֔נִי ʔˈānî אֲנִי i
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יִהְיֶה־ yihyeh- היה be
טֹּוב֙ ṭṭôv טֹוב good
לְ lᵊ לְ to
יִרְאֵ֣י yirʔˈê יָרֵא afraid
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽירְא֖וּ yˈîrᵊʔˌû ירא fear
מִ mi מִן from
לְּ llᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
8:12. attamen ex eo quod peccator centies facit malum et per patientiam sustentatur ego cognovi quod erit bonum timentibus Deum qui verentur faciem eius
But though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.
8:12. But although a sinner may do evil of himself one hundred times, and by patience still endure, I realize that it will be well with those who fear God, who revere his face.
8:12. Though a sinner do evil an hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: Though a sinner do evil a hundred times - If God bear so long with a transgressor, waiting in his longsuffering for him to repent and turn to him, surely he will be peculiarly kind to them that fear him, and endeavor to walk uprightly before him.
Albert Barnes: Notes on the Bible - 1834
8:12: His days be prolonged - i. e., in his wickedness Ecc 8:8.
"I" is emphatic, as if to mark the opposition to the "sons of men" Ecc 8:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: a sinner: Ecc 5:16, Ecc 7:15; Kg1 2:5-9, Kg1 21:25, Kg1 22:34, Kg1 22:35; Pro 13:21; Isa 65:20; Rom 2:5; Rom 9:22; Pe2 2:9
surely: Ecc 7:18; Psa 37:11, Psa 37:18, Psa 37:19, Psa 112:1, Psa 115:13; Pro 1:32, Pro 1:33; Isa 3:10, Isa 3:11; Isa 65:13, Isa 65:14, Isa 65:20-24; Mat 25:34, Mat 25:41-46; Luk 1:50
fear before: Ecc 3:14; Ch1 16:30; Psa 96:9
Carl Friedrich Keil and Franz Delitzsch
8:12
"Because a sinner doeth evil an hundred times, and he becometh old therein, although I know that it will go well with them that fear god, that fear before Him: but it will not go well with the wicked, and he shall not live long, like a shadow; because he feareth not before God." Ewald (whom Heiligst., Elst., and Zckl. follow), as among the ancients, e.g., Mendelssohn, translates Eccles 8:12 : "Though a sinner do evil an hundred times, and live long, yet I know," etc. That an antecedent may begin with asher is admissible, Lev 4:22; Deut 18:22; but in the case lying before us, still less acceptable than at Eccles 8:11. For, in the first place, this asher of the antecedent cannot mean "although," but only "considering that;" and in places such as Eccles 6:3, where this "considering that" may be exchanged with "although," there follows not the part., but the fut. natural to the concessive clause; then, in the second place, by this antecedent rendering of asher a closer connection of Eccles 8:12 and Eccles 8:12 is indeed gained, but the mediation of Eccles 8:12 and Eccles 8:11 is lost; in the third place, גם כי, in the meaning "however" (gam, ὃμως, with affirmative ki), is not found; not asher, but just this ki gam,
(Note: That גּם is pointed גּם, has its reason in the disjunctive Jethîb with כי, which is not interchanged with the conjunctive Mahpach. Thus, Eccles 8:1, כּ מי, and Eccles 8:7, כּ כּי.)
signifies, in the passage before us, as at Eccles 4:14, εἰ καί, although, - only a somewhat otherwise applied gam ki, Ewald, 362b, as כי על־כן is a somewhat otherwise applied על־כן כי. Rightly, Hitzig: "In Eccles 8:12, Eccles 8:11 is again resumed, and it is explained how tardy justice has such a consequence." The sinner is thereby encouraged in sinning, because he does evil, and always again evil, and yet enjoys himself in all the pleasures of long life. Regarding חטא for חטא, vid., above, p. 641, 1. מאת is = פעמים מאה, an hundred times, as אחת, Job 40:5, is = אחת פעם; Hengst. and others, inexactly: an hundredfold, which would have required the word מאתים; and falsely, Ginsburg, with the Targ.: an hundred years, which would have required מאה, scil. שׁנה, Gen 17:17. This centies (Jerome) is, like מאה, scil. בנים, Eccles 6:3, a round number for a great many, as at Prov 17:10, and frequently in the Talm. and Midrash, e.g., Wajikra rabba, c. 27: "an hundred deeply-breathed sighs (מאה פעיות) the mother gave forth."
(Note: Vid., Jac. Reifmann in the Zeitsch., המגיד, 1874, p. 342.)
The meaning of לו וּמעריך לו is in general clear: he becomes therein old. Jerome, improbable: et per patientiam sustentatur, as Mendelssohn: he experiences forbearance, for they supply 'pow (Is 48:9), and make God the subject. לּו is in any case the so-called dat. ethic.; and the only question is, whether the doing of evil has to be taken from רע עשׂה,
(Note: We expect these two words (cf. Gen 31:12) with the retrogression of the tone; but as this ceases, as a rule, with Mercha before Tifcha and Pashta, Gen 47:3; Ex 18:5; Deut 4:42; Deut 19:4; Is 10:14 (cf. the penult. accent of יאכל, Lev 22:10, Lev 22:10, Lev 22:19, and בּנה, Gen 4:17, with the ult. accent Lev 22:14; Hab 2:12), so with Mercha sometimes also before other disjunctives, as here before Tebr.)
as obj. to ומא: he practises it to him long, or whether, which is more probable, ימים is to be supplied after Eccles 8:13, so that האריך signifies to live long, as at Prov 28:2, to last long; the dat. ethic. gives the idea of the feeling of contentment connected with long life: he thereupon sins wantonly, and becomes old in it in good health.
That is the actual state of the case, which the author cannot conceal from himself; although, on the other hand, as by way of limitation he adds ki ... ani, he well knows that there is a moral government of the world, and that this must finally prevail. We may not translate: that it should go well, but rather: that it must go well; but there is no reason not to interpret the fut. as a pure indic.: that it shall go well, viz., finally, - it is a postulate of his consciousness which the author here expresses; that which exists in appearance contradicts this consciousness, which, however, in spite of this, asserts itself. That to ליר האל the clause אשׁר מלּ, explaining idem per idem, is added, has certainly its reason in this, that at the time of the author the name "fearers of God" [Gottesfrchitige] had come into use. "The fearers of God, who fear before (מלּפני, as at Eccles 3:14) Him," are such as are in reality what they are called.
In Eccles 8:13, Hitzig, followed by Elster, Burg., and Zckl., places the division at ימים: like the shadow is he who fears not before God. Nothing can in point of syntax be said against this (cf. 1Chron 29:15), although אשׁר כּצּל, "like the shadow is he who," is in point of style awkward. But that the author did not use so rude a style is manifest from Eccles 6:12, according to which כצל is rightly referred to ימים ... ולא־. Is then the shadow, asks Hitzig, because it does not "prolong its days," therefore ימים קצר? How subtle and literal is this use of ימים! Certainly the shadow survives not a day; but for that very reason it is short-lived, it may even indeed be called קצר ימים, because it has not existence for a single day. In general, qetsel, ὡς σκιά, is applicable to the life of all men, Ps 144:4, Wisd. 2:5, etc. It is true of the wicked, if we keep in view the righteous divine requital, especially that he is short-lived like the shadow, "because he has no fear before God," and that in consequence of this want of fear his life is shortened by his sin inflicting its own punishment, and by the act of God. Asher, Eccles 8:13, as at Eccles 8:11, Eccles 8:12, is the relative conj. Also in Eccles 8:14, אשׁר (שׁ) as a pronoun, and אשׁר (שׁ) as a conj., are mixed together. After the author has declared the reality of a moral government of the world as an inalienable fact of human consciousness, and particularly of his own consciousness, he places over against this fact of consciousness the actual state of things partly at least contradicting it.
John Gill
8:12 Though a sinner do evil an hundred times,.... That is ever so many times, a certain number for an uncertain; though he lives in a continued course of sin, being resolved upon the above consideration to give himself a swing to his lusts. The Targum renders it a hundred years; though be should live so long in sin, yet at last should be accursed Is 65:20. This and what follows are said to check the boldness and presumption of the sinner upon the patience of God; and to make the people of God easy under the delay of justice, and the prosperity of the wicked;
and his days be prolonged: or rather, "and he prolongs unto him" (o); that is, God prolongs unto him, not days only, but the execution of the sentence against his evil works; or defers his wrath and punishment; so Jarchi,
"and the holy blessed God prolongs to him, and does not take vengeance on him;''
and to this purpose is the Targum,
"and from the Lord is given to him space to return;''
yet surely I know; from the word and promise, and from experience, having observed it in a multitude of instances, which have abundantly confirmed the truth;
that it shall be well with them that fear God; not with a servile but filial fear, with a holy, humble, fiducial, affectionate, and an obediential fear; not through any terrible apprehension of his majesty, his judgment, his wrath now and hereafter; but under a sense of his being and perfections, and especially his mercy, grace, and goodness: it is well with such persons in all things; with respect to things temporal they shall not want what is proper for them; and with respect to things spiritual they are interested in the love, grace, and mercy of God; have much made known to them; are remembered by him; the sun of righteousness rises upon them; the eye of God is on them, and his heart towards them, and his hand communicates every needful supply to them; and they are guarded, not only by his angels, but by himself; and it is well with them at all times; in times of public calamity they are either taken from it beforehand, or preserved in it; all afflictions are for their good; it goes well with them at death and judgment; and they will be happy both in the millennium state and in the ultimate glory, So the Targum,
"it shall be well in the world to come with them that fear the Lord;''
see Ps 34:7; with this compare Is 3:10; it is added,
which fear before him: whose fear is not hypocritical, but sincere and hearty; not in show only, but in reality; not the precepts of men, and as before them, but as the sight of God; having always a sense of omniscience and omnipresence before them; and especially this fear is exercised by them when they are his house, in the assembly of his saints, attending his word and ordinances: or "which fear at his presence"; which fills them with a holy awe, as wall as with joy and gladness. The Targum is,
"which fear before him, and do his will.''
(o) "et prolongans ei", Montanus; "et prolongat in Deus dies", Pagninus; so Mercerus, Junius & Tremellius, supply it; "et prorogat dei Deus poenam", Piscator; "et differt Deus iram suam propter illium", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
8:12 He says this, lest the sinner should abuse the statement (Eccles 7:15), "A wicked man prolongeth his life."
before him--literally, "at His presence"; reverently serve Him, realizing His continual presence.
8:138:13: Եւ բարի ինչ ո՛չ եղիցի ամպարշտի. ո՛չ յերկարեսցէ աւուրս ընդ հովանեաւ որ ո՛չ իցէ երկիւղած յԱստուծոյ[8576]։[8576] Ոմանք. Եւ ո՛չ ինչ գոյ բարի ամբարշտի, եւ ոչ... աւուրս իբրեւ ընդ հովանեաւ նորա ո՛չ է երկիւղած յերեսացն Աստուծոյ։
13 Բայց ամբարշտի համար բարութիւն պիտի չլինի. նա իր օրերը պիտի չերկարեցնի, այլ դրանք պիտի լինեն ստուերի նման, քանի որ նա երկիւղ է կրում Աստծու ներկայութիւնից:
13 Բայց ամբարշտին բարութիւն պիտի չըլլայ։Անիկա իր օրերը պիտի չերկնցնէ, հապա ստուերի պէս պիտի ըլլայ. Վասն զի Աստուծոյ երեսէն չի վախնար։
Եւ ոչ ինչ ոչ գոյ բարի ամպարշտի, եւ ոչ յերկարեսցէ աւուրս` իբրեւ [97]ընդ հովանեաւ նորա որ`` ոչ է երկիւղած յերեսացն Աստուծոյ:

8:13: Եւ բարի ինչ ո՛չ եղիցի ամպարշտի. ո՛չ յերկարեսցէ աւուրս ընդ հովանեաւ որ ո՛չ իցէ երկիւղած յԱստուծոյ[8576]։
[8576] Ոմանք. Եւ ո՛չ ինչ գոյ բարի ամբարշտի, եւ ոչ... աւուրս իբրեւ ընդ հովանեաւ նորա ո՛չ է երկիւղած յերեսացն Աստուծոյ։
13 Բայց ամբարշտի համար բարութիւն պիտի չլինի. նա իր օրերը պիտի չերկարեցնի, այլ դրանք պիտի լինեն ստուերի նման, քանի որ նա երկիւղ է կրում Աստծու ներկայութիւնից:
13 Բայց ամբարշտին բարութիւն պիտի չըլլայ։Անիկա իր օրերը պիտի չերկնցնէ, հապա ստուերի պէս պիտի ըլլայ. Վասն զի Աստուծոյ երեսէն չի վախնար։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 а нечестивому не будет добра, и, подобно тени, недолго продержится тот, кто не благоговеет пред Богом.
8:13 καὶ και and; even ἀγαθὸν αγαθος good οὐκ ου not ἔσται ειμι be τῷ ο the ἀσεβεῖ ασεβης irreverent καὶ και and; even οὐ ου not μακρυνεῖ μακρυνω day ἐν εν in σκιᾷ σκια shadow; shade ὃς ος who; what οὐκ ου not ἔστιν ειμι be φοβούμενος φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God
8:13 וְ wᵊ וְ and טֹוב֙ ṭôv טֹוב good לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be לָֽ lˈā לְ to † הַ the רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַאֲרִ֥יךְ yaʔᵃrˌîḵ ארך be long יָמִ֖ים yāmˌîm יֹום day כַּ ka כְּ as † הַ the צֵּ֑ל ṣṣˈēl צֵל shadow אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] יָרֵ֖א yārˌē יָרֵא afraid מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:13. non sit bonum impio nec prolongentur dies eius sed quasi umbra transeant qui non timent faciem DeiBut let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.
13. but it shall not be well with the wicked, neither shall he prolong his days, as a shadow; because he feareth not before God.
8:13. So, may it not go well with the impious, and may his days not be prolonged. And let those who do not fear the face of the Lord pass away like a shadow.
8:13. But it shall not be well with the wicked, neither shall he prolong [his] days, [which are] as a shadow; because he feareth not before God.
But it shall not be well with the wicked, neither shall he prolong [his] days, [which are] as a shadow; because he feareth not before God:

8:13 а нечестивому не будет добра, и, подобно тени, недолго продержится тот, кто не благоговеет пред Богом.
8:13
καὶ και and; even
ἀγαθὸν αγαθος good
οὐκ ου not
ἔσται ειμι be
τῷ ο the
ἀσεβεῖ ασεβης irreverent
καὶ και and; even
οὐ ου not
μακρυνεῖ μακρυνω day
ἐν εν in
σκιᾷ σκια shadow; shade
ὃς ος who; what
οὐκ ου not
ἔστιν ειμι be
φοβούμενος φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
8:13
וְ wᵊ וְ and
טֹוב֙ ṭôv טֹוב good
לֹֽא־ lˈō- לֹא not
יִהְיֶ֣ה yihyˈeh היה be
לָֽ lˈā לְ to
הַ the
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַאֲרִ֥יךְ yaʔᵃrˌîḵ ארך be long
יָמִ֖ים yāmˌîm יֹום day
כַּ ka כְּ as
הַ the
צֵּ֑ל ṣṣˈēl צֵל shadow
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
יָרֵ֖א yārˌē יָרֵא afraid
מִ mi מִן from
לִּ lli לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:13. non sit bonum impio nec prolongentur dies eius sed quasi umbra transeant qui non timent faciem Dei
But let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.
8:13. So, may it not go well with the impious, and may his days not be prolonged. And let those who do not fear the face of the Lord pass away like a shadow.
8:13. But it shall not be well with the wicked, neither shall he prolong [his] days, [which are] as a shadow; because he feareth not before God.
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Adam Clarke: Commentary on the Bible - 1831
8:13: But it shall not be well with the wicked - Let not the long-spared sinner presume that, because sentence is not speedily executed on his evil works, and he is suffered to go on to his hundredth transgression, God has forgotten to punish. No, he feareth not before Good; and therefore he shall not ultimately escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: it shall: Job 18:5, Job 20:5, Job 21:30; Psa 11:5; Isa 57:21; Mal 3:18; Mat 13:49, Mat 13:50; Joh 5:29
neither: Psa 55:23; Isa 30:13; Pe2 2:3
as a: Ecc 6:12; Job 7:6, Job 7:7, Job 14:2; Psa 39:5, Psa 144:4; Jam 4:14
John Gill
8:13 But it shall not be well with the wicked,.... It shall be ill with him; more is designed than is expressed, Is 3:11; in life they have no solid peace and comfort; at death they will be turned into at judgment they will hear the awful sentence, "Go, ye cursed", and will be in torment to all eternity, Mt 25:41;
neither shall he prolong his days, which are as a shadow: wicked men sometimes do not live out half their days, which, according to the course of nature, and common term of life, they might be thought to live; or if they prolong their days in wickedness, as sometimes they do, Eccles 7:15; yet their days at longest are but a shadow which declines, and is quickly gone; or, however, they do not attain to eternal life, which is sometimes meant by prolonging days, and is length of days for ever and ever, Is 53:10; this they never enjoy; but when the righteous go into life lasting, they go into everlasting punishment. The reason of this is,
because he feareth not before God; the fear of God is not before his eyes, nor in his heart; he goes on in sin without fear of him, boldly and openly commits it, and instead of taking shame for it, or repenting of it, glories in it; stretches out his hand against God, and bids defiance to him, and desires not the knowledge of him, and refuses to obey him The Targum of the whole is,
"and it shall not be well with the wicked, and he shall have no space in the world to come; and in this world his days shall be cut off, and they shall flee and pass away as a shadow, because he fears not God.''
John Wesley
8:13 A shadow - His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear.
Robert Jamieson, A. R. Fausset and David Brown
8:13 neither shall he prolong--not a contradiction to Eccles 8:12. The "prolonging" of his days there is only seeming, not real. Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay (Eccles 8:11) exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints.
shadow-- (Eccles 6:12; Job 8:9).
8:148:14: Գո՛յ ընդունայնութիւն որ եղեալ է ՚ի վերայ երկրի. զի են արդարք՝ որոց ժամանեն առ նոսա գործք ամպարշտաց. եւ են ամպարիշտք՝ զի հասանեն նոցա իբրեւ զգործս արդարոց. եւ ասացի ես թէ սակայն եւ ա՛յն ընդունայնութիւն է[8577]։ [8577] Ոմանք. Է ընդունայ՛՛... վասն զի են արդարք... առ նոսա իբրեւ գործս ամբարշտաց... որոց հասանեն առ նոսա իբրեւ զգործս ար՛՛։ Ուր Ոսկան. Որոց ժամանեն չարիք իբրեւ զգործս ամ՛՛... հասանին այնպէս իբրեւ զգոր՛՛։
14 Մի ունայնութիւն էլ կայ երկրի վրայ. արդարներ կան, որոնց հետ պատահում են գործեր, որ արժանի են ամբարիշտներին, եւ ամբարիշտներ կան, որոնց հետ պատահում է այն, ինչ արժանի է արդարների գործերին: Եւ ես ասացի. «Սակայն դա եւս ունայնութիւն է»:
14 Ունայնութիւն մը կայ, որ աշխարհիս վրայ կ’ըլլայ, Այսինքն արդարներ կան, որոնց ամբարիշտներուն գործին պէս կը պատահի Ու ամբարիշտներ ալ կան, որոնց արդարներուն գործին պէս կը պատահի։Ըսի թէ՝ «Այս ալ ունայնութիւն է»։
Գոյ ընդունայնութիւն որ եղեալ է ի վերայ երկրի. զի են արդարք` որոց ժամանեն առ նոսա գործք ամպարշտաց, եւ են ամպարիշտք զի հասանեն նոցա իբրեւ զգործս արդարոց. եւ ասացի ես թէ` Սակայն եւ այն ընդունայնութիւն է:

8:14: Գո՛յ ընդունայնութիւն որ եղեալ է ՚ի վերայ երկրի. զի են արդարք՝ որոց ժամանեն առ նոսա գործք ամպարշտաց. եւ են ամպարիշտք՝ զի հասանեն նոցա իբրեւ զգործս արդարոց. եւ ասացի ես թէ սակայն եւ ա՛յն ընդունայնութիւն է[8577]։
[8577] Ոմանք. Է ընդունայ՛՛... վասն զի են արդարք... առ նոսա իբրեւ գործս ամբարշտաց... որոց հասանեն առ նոսա իբրեւ զգործս ար՛՛։ Ուր Ոսկան. Որոց ժամանեն չարիք իբրեւ զգործս ամ՛՛... հասանին այնպէս իբրեւ զգոր՛՛։
14 Մի ունայնութիւն էլ կայ երկրի վրայ. արդարներ կան, որոնց հետ պատահում են գործեր, որ արժանի են ամբարիշտներին, եւ ամբարիշտներ կան, որոնց հետ պատահում է այն, ինչ արժանի է արդարների գործերին: Եւ ես ասացի. «Սակայն դա եւս ունայնութիւն է»:
14 Ունայնութիւն մը կայ, որ աշխարհիս վրայ կ’ըլլայ, Այսինքն արդարներ կան, որոնց ամբարիշտներուն գործին պէս կը պատահի Ու ամբարիշտներ ալ կան, որոնց արդարներուն գործին պէս կը պատահի։Ըսի թէ՝ «Այս ալ ունայնութիւն է»։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 Есть и такая суета на земле: праведников постигает то, чего заслуживали бы дела нечестивых, а с нечестивыми бывает то, чего заслуживали бы дела праведников. И сказал я: и это суета!
8:14 ἔστιν ειμι be ματαιότης ματαιοτης superficiality ἣ ος who; what πεποίηται ποιεω do; make ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὅτι οτι since; that εἰσὶ ειμι be δίκαιοι δικαιος right; just ὅτι οτι since; that φθάνει φθανω spring; attain πρὸς προς to; toward αὐτοὺς αυτος he; him ὡς ως.1 as; how ποίημα ποιημα product; poem τῶν ο the ἀσεβῶν ασεβης irreverent καὶ και and; even εἰσὶν ειμι be ἀσεβεῖς ασεβης irreverent ὅτι οτι since; that φθάνει φθανω spring; attain πρὸς προς to; toward αὐτοὺς αυτος he; him ὡς ως.1 as; how ποίημα ποιημα product; poem τῶν ο the δικαίων δικαιος right; just εἶπα επω say; speak ὅτι οτι since; that καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
8:14 יֶשׁ־ yeš- יֵשׁ existence הֶבֶל֮ hevel הֶבֶל breath אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make עַל־ ʕal- עַל upon הָ hā הַ the אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] יֵ֣שׁ yˈēš יֵשׁ existence צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] מַגִּ֤יעַ maggˈîₐʕ נגע touch אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to כְּ kᵊ כְּ as מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed הָ hā הַ the רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and יֵ֣שׁ yˈēš יֵשׁ existence רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty שֶׁ še שַׁ [relative] מַּגִּ֥יעַ mmaggˌîₐʕ נגע touch אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to כְּ kᵊ כְּ as מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed הַ ha הַ the צַּדִּיקִ֑ים ṣṣaddîqˈîm צַדִּיק just אָמַ֕רְתִּי ʔāmˈartî אמר say שֶׁ še שַׁ [relative] גַּם־ ggam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
8:14. est et alia vanitas quae fit super terram sunt iusti quibus multa proveniunt quasi opera egerint impiorum et sunt impii qui ita securi sunt quasi iustorum facta habeant sed et hoc vanissimum iudicoThere is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure as though they had the deeds of the just: but this also I judge most vain.
14. There is a vanity which is done upon the earth; that there be righteous men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.
8:14. There is also another vanity, which is done upon the earth. There are the just, to whom evils happen, as though they had done the works of the impious. And there are the impious, who are very secure, as though they possess the deeds of the just. But this, too, I judge to be a very great vanity.
8:14. There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity:

8:14 Есть и такая суета на земле: праведников постигает то, чего заслуживали бы дела нечестивых, а с нечестивыми бывает то, чего заслуживали бы дела праведников. И сказал я: и это суета!
8:14
ἔστιν ειμι be
ματαιότης ματαιοτης superficiality
ος who; what
πεποίηται ποιεω do; make
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
εἰσὶ ειμι be
δίκαιοι δικαιος right; just
ὅτι οτι since; that
φθάνει φθανω spring; attain
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ποίημα ποιημα product; poem
τῶν ο the
ἀσεβῶν ασεβης irreverent
καὶ και and; even
εἰσὶν ειμι be
ἀσεβεῖς ασεβης irreverent
ὅτι οτι since; that
φθάνει φθανω spring; attain
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ποίημα ποιημα product; poem
τῶν ο the
δικαίων δικαιος right; just
εἶπα επω say; speak
ὅτι οτι since; that
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
8:14
יֶשׁ־ yeš- יֵשׁ existence
הֶבֶל֮ hevel הֶבֶל breath
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make
עַל־ ʕal- עַל upon
הָ הַ the
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
יֵ֣שׁ yˈēš יֵשׁ existence
צַדִּיקִ֗ים ṣaddîqˈîm צַדִּיק just
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
מַגִּ֤יעַ maggˈîₐʕ נגע touch
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
כְּ kᵊ כְּ as
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
הָ הַ the
רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty
וְ wᵊ וְ and
יֵ֣שׁ yˈēš יֵשׁ existence
רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty
שֶׁ še שַׁ [relative]
מַּגִּ֥יעַ mmaggˌîₐʕ נגע touch
אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to
כְּ kᵊ כְּ as
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
הַ ha הַ the
צַּדִּיקִ֑ים ṣṣaddîqˈîm צַדִּיק just
אָמַ֕רְתִּי ʔāmˈartî אמר say
שֶׁ še שַׁ [relative]
גַּם־ ggam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
8:14. est et alia vanitas quae fit super terram sunt iusti quibus multa proveniunt quasi opera egerint impiorum et sunt impii qui ita securi sunt quasi iustorum facta habeant sed et hoc vanissimum iudico
There is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure as though they had the deeds of the just: but this also I judge most vain.
8:14. There is also another vanity, which is done upon the earth. There are the just, to whom evils happen, as though they had done the works of the impious. And there are the impious, who are very secure, as though they possess the deeds of the just. But this, too, I judge to be a very great vanity.
8:14. There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Так как идея праведного воздаяния вытекала у Екклезиаста не из данных опыта, а из религиозной веры, то он не в силах был примирить ее с фактами страданий праведников и благоденствия грешников. Эти факты нисколько не потеряли своей очевидности в глазах Екклезиаста и после того, как он выразил свою непоколебимую веру в праведное воздаяние. Он снова с горечью останавливается на них, показывая тем, что в своей вере он не нашел еще полного успокоения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity. 15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun. 16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) 17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.
Wise and good men have, of old, been perplexed with this difficulty, how the prosperity of the wicked and the troubles of the righteous can be reconciled with the holiness and goodness of the God that governs the world. Concerning this Solomon here gives us his advice.
I. He would not have us to be surprised at it, as though some strange thing happened, for he himself saw it in his days, v. 14. 1. He saw just men to whom it happened according to the work of the wicked, who, notwithstanding their righteousness, suffered very hard things, and continued long to do so, as if they were to be punished for some great wickedness. 2. He saw wicked men to whom it happened according to the work of the righteous, who prospered as remarkably as if they had been rewarded for some good deed, and that from themselves, from God, from men. We see the just troubled and perplexed in their own minds, the wicked easy, fearless, and secure,--the just crossed and afflicted by the divine Providence, the wicked prosperous, successful, and smiled upon,--the just, censured, reproached, and run down, by the higher powers, the wicked applauded and preferred.
II. He would have us to take occasion hence, not to charge God with iniquity, but to charge the world with vanity. No fault is to be found with God; but, as to the world, This is vanity upon the earth, and again, This is also vanity, that is, it is a certain evidence that the things of this world are not the best things nor were ever designed to make a portion and happiness for us, for, if they had, God would not have allotted so much of this world's wealth to his worst enemies and so much of its troubles to his best friends; there must therefore be another life after this the joys and griefs of which must be real and substantial, and able to make men truly happy or truly miserable, for this world does neither.
III. He would have us not to fret and perplex ourselves about it, or make ourselves uneasy, but cheerfully to enjoy what God has given us in the world, to be content with it and make the best of it, though it be much better with others, and such as we think very unworthy (v. 15): Then I commended joy, a holy security and serenity of mind, arising from a confidence in God, and his power, providence, and promise, because a man has no better thing under the sun (though a good man has much better things above the sun) than to eat and drink, that is, soberly and thankfully to make use of the things of this life according as his rank is, and to be cheerful, whatever happens, for that shall abide with him of his labour. That is all the fruit he has for himself of the pains that he takes in the business of the world; let him therefore take it, and much good may it do him; and let him not deny himself that, out of a peevish discontent because the world does not go as he would have it. That shall abide with him during the days of his life which God gives him under the sun. Our present life is a life under the sun, but we look for the life of the world to come, which will commence and continue when the sun shall be turned into darkness and shine no more. This present life must be reckoned by days; this life is given us, and the days of it are allotted to us, by the counsel of God, and therefore while it does last we must accommodate ourselves to the will of God and study to answer the ends of life.
IV. He would not have us undertake to give a reason for that which God does, for his way is in the sea and his path in the great waters, past finding out, and therefore we must be contentedly and piously ignorant of the meaning of God's proceedings in the government of the world, v. 16, 17. Here he shows, 1. That both he himself and many others had very closely studied the point, and searched far into the reasons of the prosperity of the wicked and the afflictions of the righteous. He, for his part, had applied his heart to know this wisdom, and to see the business that is done, by the divine Providence, upon the earth, to find out if there were any certain scheme, any constant rule or method, by which the affairs of this lower world were administered, any course of government as sure and steady as the course of nature, so that by what is done now we might as certainly foretel what will be done next as by the moon's changing now we can foretel when it will be at the full; this he would fain have found out. Others had likewise set themselves to make this enquiry with so close an application that they could not find time for sleep, either day or night, nor find in their hearts to sleep, so full of anxiety were they about these things. Some think Solomon speaks of himself, that he was so eager in prosecuting this great enquiry that he could not sleep for thinking of it. 2. That it was all labour in vain, v. 17. When we look upon all the works of God and his providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be. [1.] Though a man be ever so industrious, thou he labour to seek it out. [2.] Though he be ever so ingenious, though he be a wise man in other things, and can fathom the counsels of kings themselves and trace them by their footsteps. Nay, [3.] Though he be very confident of success, though he think to know it, yet he shall not; he cannot find it out. God's ways are above ours, nor is he tied to his own former ways, but his judgments are a great deep.
Adam Clarke: Commentary on the Bible - 1831
8:14: There be just men - See on Ecc 7:16 (note).
Albert Barnes: Notes on the Bible - 1834
8:14: Which is done upon the earth - The instance of vanity, to which these words are applied, is the seeming inequality of God's justice; but if they are considered in connection with the profession of personal faith in God's absolute justice Ecc 8:12, the conclusion is irresistible, that, whatever reason the Preacher had for reserve in declaring his belief, he certainly looked forward to final judgment in a future state of existence (compare Ecc 3:17; Ecc 12:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: a vanity: Ecc 4:4, Ecc 4:8, Ecc 9:3, Ecc 10:5
there be just: Ecc 2:14, Ecc 7:15, Ecc 9:1-3; Job 9:22-24, Job 21:17-34, Job 24:21-25; Psa 73:13, Psa 73:14; Mal 3:15
Carl Friedrich Keil and Franz Delitzsch
8:14
"There is a vanity which is done on the earth; that there be just men, to whom it happeneth according to the conduct of the wicked; and that there be wicked men, to whom it happeneth according to the conduct of the righteous - I said, that also this is vain." The limiting clause with ki gam, Eccles 8:12, Eccles 8:13, is subordinated to the observation specified in Eccles 8:10-12, and the confirmation of it is continued here in Eccles 8:14. Regarding הגּיע, to happen, vid., above, p. 639, under נגע. Jerome translates כּם הר by quasi opera egerint impiorum, and כם הץ by quasi justorum facta habeant; instar operis ... would be better, such as is conformable to the mode of acting of the one and of the other; for כ is in the Semitic style of speech a nomen, which annexes to itself the word that follows it in the genitive, and runs through all the relations of case. This contradictory distribution of destiny deceives, misleads, and causes to err; it belongs to the illusory shadowy side of this present life, it is a hevel. The concluding clause of this verse: "I said, that also this is vain," begins to draw the facit from the observation, and is continued in the verse following.
Geneva 1599
8:14 There is a vanity which is done upon the earth; that there are just [men], to whom it happeneth according to the (m) work of the wicked; again, there are wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
(m) Who are punished as though they were wicked, as in (Eccles 7:17)
John Gill
8:14 There is a vanity which is done upon the earth,.... Transacted in this lower world under the sun, through the permission and direction of divine Providence; not that it is a vanity on the part of God, who has wise ends to answer by it, for the good of his people, the trial of their graces, &c. or to bring sinners to repentance, or harden them in sin; but this shows the vanity and uncertainty of all worldly things, and that there is no happiness to be had in them;
that there be just men, unto whom it happeneth according to the work of the wicked: to whom evil comes, as the Targum and Jarchi; who are treated as if they were wicked men, and dealt with in providence as sinners would be, if they had the just desert of their wicked works; being attended with poverty, sickness, and disgrace, and other calamities of life, as Job, Asaph, Lazarus, and others, and yet truly righteous and good men;
again, there be wicked men to whom it happeneth according to the work of the righteous; to whom good things come, as the Targum and Jarchi; who have an affluence of good things, all the outward blessings of life, as health, wealth, honour, long life, &c. as if they had lived the best of lives, and were the most righteous persons upon earth; see Job 21:7;
I said, that this also is vanity; this is said, as some think, according to the judgment of corrupt nature; or as it is apprehended by such who do not rightly consider the judgments of God and the wisdom of Providence in the ordering of things to answer good purposes; or rather the sense is, this is one of the miseries and infelicities of this life, and which demonstrates the emptiness of all things here below, and that the chief good and supreme happiness is not to be had here; but there is and must be a future state, when all things will be set right, and everyone will have and enjoy his proper portion.
John Wesley
8:14 Done - Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of greatest virtue and merit: or, by God's providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom - Who meet with such usage as the worst of men deserve. It happeneth - Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men.
Robert Jamieson, A. R. Fausset and David Brown
8:14 An objection is here started (entertained by Solomon in his apostasy), as in Eccles 3:16; Eccles 7:15, to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" (Eccles 8:10), "I say (not 'said') this also is vanity. Then I commend mirth," &c. [HOLDEN]. Eccles 8:14-15 may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which Eccles 2:2; Eccles 7:2, forbid; but in "the fear of God," as Eccles 3:12; Eccles 5:18; Eccles 7:18; Eccles 9:7, opposed to the abstinence of the self-righteous ascetic (Eccles 7:16), and of the miser (Eccles 5:17).
8:158:15: Եւ գովեցի ես զուրախութիւն. զի ո՛չ է բարի մարդկան ՚ի ներքոյ արեգական, բա՛ց յուտելոյ եւ յըմպելոյ եւ յուրա՛խ լինելոյ. եւ ա՛յն երթայ ընդ նմա ՚ի ջանալ նմա զաւուրս կենաց իւրոց, որչափ ետ նմա Աստուած ՚ի ներքոյ արեգական[8578]։ [8578] Ոմանք. Եւ գովեցի միանգամայն զուրախութիւն. վասն զի ո՛չ ինչ է բարի մարդոյ... բայց ուտելն եւ ըմպելն եւ ուրախ լինելն... ընդ նմա ՚ի վաստակոց իւրոց յաւուրս կե՛՛... զորս ետ նմա Աստուած։
15 Եւ ես գովեցի ուրախութիւնը, որովհետեւ արեգակի ներքոյ մարդու համար ուտելուց, խմելուց եւ ուրախ լինելուց բացի ուրիշ աւելի լաւ բան չկայ, քանի որ նրա ողջ կեանքում, որ Աստուած տուել է նրան արեգակի ներքոյ, դա է մնալու միայն նրա վաստակից:
15 Ես ուրախութիւնը գովեցի, Վասն զի մարդ արեւուն տակ Ուտելէ, խմելէ եւ ուրախութիւն ընելէ զատ Աղէկ բան մը չունի։Վասն զի արեւուն տակ Աստուծոյ տուած կեանքին օրերուն մէջ Իր աշխատանքէն ասիկա կը մնայ իրեն։
Եւ գովեցի ես զուրախութիւն, զի ոչ է բարի մարդկան ի ներքոյ արեգական, բաց յուտելոյ եւ յըմպելոյ եւ յուրախ լինելոյ. եւ այն երթայ ընդ նմա ի ջանալ նմա զաւուրս կենաց իւրոց, որչափ ետ նմա Աստուած ի ներքոյ արեգական:

8:15: Եւ գովեցի ես զուրախութիւն. զի ո՛չ է բարի մարդկան ՚ի ներքոյ արեգական, բա՛ց յուտելոյ եւ յըմպելոյ եւ յուրա՛խ լինելոյ. եւ ա՛յն երթայ ընդ նմա ՚ի ջանալ նմա զաւուրս կենաց իւրոց, որչափ ետ նմա Աստուած ՚ի ներքոյ արեգական[8578]։
[8578] Ոմանք. Եւ գովեցի միանգամայն զուրախութիւն. վասն զի ո՛չ ինչ է բարի մարդոյ... բայց ուտելն եւ ըմպելն եւ ուրախ լինելն... ընդ նմա ՚ի վաստակոց իւրոց յաւուրս կե՛՛... զորս ետ նմա Աստուած։
15 Եւ ես գովեցի ուրախութիւնը, որովհետեւ արեգակի ներքոյ մարդու համար ուտելուց, խմելուց եւ ուրախ լինելուց բացի ուրիշ աւելի լաւ բան չկայ, քանի որ նրա ողջ կեանքում, որ Աստուած տուել է նրան արեգակի ներքոյ, դա է մնալու միայն նրա վաստակից:
15 Ես ուրախութիւնը գովեցի, Վասն զի մարդ արեւուն տակ Ուտելէ, խմելէ եւ ուրախութիւն ընելէ զատ Աղէկ բան մը չունի։Վասն զի արեւուն տակ Աստուծոյ տուած կեանքին օրերուն մէջ Իր աշխատանքէն ասիկա կը մնայ իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 И похвалил я веселье; потому что нет лучшего для человека под солнцем, как есть, пить и веселиться: это сопровождает его в трудах во дни жизни его, которые дал ему Бог под солнцем.
8:15 καὶ και and; even ἐπῄνεσα επαινεω applaud ἐγὼ εγω I σὺν συν with; [definite object marker] τὴν ο the εὐφροσύνην ευφροσυνη celebration ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good τῷ ο the ἀνθρώπῳ ανθρωπος person; human ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that εἰ ει if; whether μὴ μη not τοῦ ο the φαγεῖν φαγω swallow; eat καὶ και and; even τοῦ ο the πιεῖν πινω drink καὶ και and; even τοῦ ο the εὐφρανθῆναι ευφραινω celebrate; cheer καὶ και and; even αὐτὸ αυτος he; him συμπροσέσται συμπροσειμι he; him ἐν εν in μόχθῳ μοχθος toil αὐτοῦ αυτος he; him ἡμέρας ημερα day ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him ὅσας οσος as much as; as many as ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun
8:15 וְ wᵊ וְ and שִׁבַּ֤חְתִּֽי šibbˈaḥtˈî שׁבח praise אֲנִי֙ ʔᵃnˌî אֲנִי i אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שִּׂמְחָ֔ה śśimḥˈā שִׂמְחָה joy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] טֹ֤וב ṭˈôv טֹוב good לָֽ lˈā לְ to † הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if לֶ le לְ to אֱכֹ֥ול ʔᵉḵˌôl אכל eat וְ wᵊ וְ and לִ li לְ to שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink וְ wᵊ וְ and לִ li לְ to שְׂמֹ֑וחַ śᵊmˈôₐḥ שׂמח rejoice וְ wᵊ וְ and ה֞וּא hˈû הוּא he יִלְוֶ֣נּוּ yilwˈennû לוה accompany בַ va בְּ in עֲמָלֹ֗ו ʕᵃmālˈô עָמָל labour יְמֵ֥י yᵊmˌê יֹום day חַיָּ֛יו ḥayyˈāʸw חַיִּים life אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לֹ֥ו lˌô לְ to הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:15. laudavi igitur laetitiam quod non esset homini bonum sub sole nisi quod comederet et biberet atque gauderet et hoc solum secum auferret de labore suo in diebus vitae quos dedit ei Deus sub soleTherefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.
15. Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him in his labour the days of his life which God hath given him under the sun.
8:15. And so, I praised rejoicing, because there was no good for a man under the sun, except to eat and drink, and to be cheerful, and because he may take nothing with him from his labor in the days of his life, which God has given to him under the sun.
8:15. Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun:

8:15 И похвалил я веселье; потому что нет лучшего для человека под солнцем, как есть, пить и веселиться: это сопровождает его в трудах во дни жизни его, которые дал ему Бог под солнцем.
8:15
καὶ και and; even
ἐπῄνεσα επαινεω applaud
ἐγὼ εγω I
σὺν συν with; [definite object marker]
τὴν ο the
εὐφροσύνην ευφροσυνη celebration
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἀγαθὸν αγαθος good
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
ὅτι οτι since; that
εἰ ει if; whether
μὴ μη not
τοῦ ο the
φαγεῖν φαγω swallow; eat
καὶ και and; even
τοῦ ο the
πιεῖν πινω drink
καὶ και and; even
τοῦ ο the
εὐφρανθῆναι ευφραινω celebrate; cheer
καὶ και and; even
αὐτὸ αυτος he; him
συμπροσέσται συμπροσειμι he; him
ἐν εν in
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
ἡμέρας ημερα day
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
ὅσας οσος as much as; as many as
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
8:15
וְ wᵊ וְ and
שִׁבַּ֤חְתִּֽי šibbˈaḥtˈî שׁבח praise
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שִּׂמְחָ֔ה śśimḥˈā שִׂמְחָה joy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
טֹ֤וב ṭˈôv טֹוב good
לָֽ lˈā לְ to
הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
לֶ le לְ to
אֱכֹ֥ול ʔᵉḵˌôl אכל eat
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּ֖ות šᵊttˌôṯ שׁתה drink
וְ wᵊ וְ and
לִ li לְ to
שְׂמֹ֑וחַ śᵊmˈôₐḥ שׂמח rejoice
וְ wᵊ וְ and
ה֞וּא hˈû הוּא he
יִלְוֶ֣נּוּ yilwˈennû לוה accompany
בַ va בְּ in
עֲמָלֹ֗ו ʕᵃmālˈô עָמָל labour
יְמֵ֥י yᵊmˌê יֹום day
חַיָּ֛יו ḥayyˈāʸw חַיִּים life
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָֽתַן־ nˈāṯan- נתן give
לֹ֥ו lˌô לְ to
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:15. laudavi igitur laetitiam quod non esset homini bonum sub sole nisi quod comederet et biberet atque gauderet et hoc solum secum auferret de labore suo in diebus vitae quos dedit ei Deus sub sole
Therefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.
8:15. And so, I praised rejoicing, because there was no good for a man under the sun, except to eat and drink, and to be cheerful, and because he may take nothing with him from his labor in the days of his life, which God has given to him under the sun.
8:15. Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Горькое сознание невозможности примирить веру с печальными фактами жизни приводит Екклезиаста к его излюбленной мысли, что следует трудиться и наслаждаться жизнью, не стремясь постигнуть того, чего постичь невозможно.
Adam Clarke: Commentary on the Bible - 1831
8:15: Then I commended mirth - These are some more of the cavils of the infidel objector: "Since virtue is frequently under oppression, and vice triumphs in health, and rolls in wealth, I see plainly that we should not trouble ourselves about future things; and therefore should be governed by the maxim Ede, Bibe, Lude. Post mortem nulla voluptas."
Eat, drink, and play,
While here you may;
For soon as death
Has stopp'd your breath
Ye ne'er shall see a cheerful day.
Albert Barnes: Notes on the Bible - 1834
8:15: Mirth - Better, Gladness, or "joy" (as in Ecc 2:10). The Hebrew word is applied not only to the pleasures arising from the physical senses, but also frequently to religious joy. The sentiment of this verse is a frequent conclusion of the writer's personal experience (compare marginal references), and is unfairly charged with Epicureanism. The Preacher is careful to set forth pleasure as a gift from God, to be earned by labor, and received with thankfulness to the Giver, and to be accounted for to Him. His estimate of the pleasures of the senses is recorded in Ecc 7:2-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: Then I: Some consider this as the cavil of an infidel objector, equivalent to the Epicurean maxim, Ede, bibe, lude; post mortem nulla voluptas, "Eat, drink, and play; there is no pleasure after death." But it may be regarded as a recommendation of a moderate use of worldly things, with a cheerful and contented mind; which may justly be considered as the greatest advantage which can be made of all below the sun, and amidst all changes, such a frame of mind, if the result of right principles, may and ought to be preserved; and it will be the recompence and solace of all our labours and toils. Ecc 2:24, Ecc 3:12, Ecc 3:13, Ecc 3:22, Ecc 5:18, Ecc 9:7-9; Ti1 4:3, Ti1 4:4, Ti1 6:17
Carl Friedrich Keil and Franz Delitzsch
8:15
"And I commended joy, that there is nothing better for a man under the sun than to eat and drink and enjoy himself; and that this accompanies him in his labour throughout all the days of his life, which God hath given him under the sun." We already read the ultimatum, 15a, in a similar form at Eccles 2:24; Eccles 3:12, Eccles 3:22; cf. Eccles 5:17. With הוּא יל either begins a new clause, and the fut. is then jussive: "let this accompany him," or it is subordinate to the foregoing infinitives, and the fut. is then subjunctive: et ut id eum comitetur. The lxx and other Greeks translate less appropriately indicat.: καὶ αὐτὸ συμπροσέσται αὐτῷ. Thus also Ewald, Hengst., Zckl., and others: and this clings to him, which, however, would rather be expressed by לו יתרון והוא or וה חלקו. The verb לוה (R. לו, to twist, to bend) does not mean to cling to = to remain, but to adhere to, to follow, to accompany; cf. under Gen 18:16. The possibility of the meaning, "to accompany," for the Kal, is supported by the derivatives לויה and לוּוּי (particularly לוית המתים, convoy of the dead); the verb, however, in this signification extra-bibl. is found only in Pih. and Hiph.
(Note: Vid., Baer in Abodath Jisrael, p. 39.)
Geneva 1599
8:15 Then I commended mirth, because a man hath no better thing under the sun, than (n) to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
(n) See Eccles 3:22
John Gill
8:15 Then I commended mirth,.... Innocent mirth, a cheerfulness of spirit in whatsoever state condition men are; serenity and tranquillity of mind, thankfulness for what they have, and a free and comfortable use of it; this the wise man praised and recommended to good men, as being much better than to fret at the prosperity of the wicked, and the seemingly unequal distribution of things in this world, and because they had not so much of them: as others; who yet had reason to be thankful for what they had, and to lift up their heads and be cheerful, and rejoice in hope of the glory of God in another world. The Targum interprets it of the joy of the law;
because a man hath no better thing under the sun than to eat, and to drink, and to be merry; of earthly things there is nothing better than for a man freely and cheerfully, with moderation and thankfulness, to enjoy what God has given him; this is what had been observed before, Eccles 2:24; and is not the language of an epicure, or a carnal man, who observing that no difference is made between the righteous and the wicked, that it is as well or better with the wicked than the righteous, determines to give up himself to sensual lusts and pleasures; but it is the good and wholesome advice of the wise man, for men to be easy under every providence, satisfied with their present condition and circumstances, and be cheerful and pleasant, and not distress themselves about things they cannot alter;
for that shall abide with him of his labour the days of his life,
which God giveth him under the sun; man's present life is under the sun, and is continued as long as it pleases God; though it is but short, rather to be counted by days than years, and is a laborious one; and all that he gets by his labour, enjoyed by him, is to eat and drink cheerfully; and this he may expect to have and continue with him as long as he lives, even food and raiment, and with this he should be content.
John Wesley
8:15 To be merry - This he speaks of sensual delights.
Robert Jamieson, A. R. Fausset and David Brown
8:15 no better thing, &c.--namely, for the "just" man, whose chief good is religion, not for the worldly.
abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (1Cor 15:32), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."
8:168:16: Յոր միանգամ ետու զսիրտ իմ գիտել զիմաստութիւն, եւ տեսանել զզբաղումն որ արարեալ է ՚ի վերայ երկրի, զի ՚ի տուէ եւ ՚ի գիշերի քուն յաչս նորա ո՛չ է տեսանել[8579]։ [8579] Ոմանք. Զսիրտ իմ ճանաչել զի՛՛... որ եղեալ են ՚ի վերայ երկ՛՛։
16 Մի անգամ որ ես սիրտս տուի ճանաչելու իմաստութիւնը եւ տեսնելու այն զբաղմունքները, որ կատարւում են երկրի վրայ (որովհետեւ մարդ կայ, որի աչքին գիշեր թէ ցերեկ քուն չի գալիս),
16 Երբ ես իմ սիրտս տուի իմաստութիւնը գիտնալու Ու երկրի վրայ եղած զբաղումները տեսնելու(Վասն զի թէ՛ ցորեկ եւ թէ՛ գիշեր Իր աչքը քուն չտեսնող մարդ կայ)։
[98]Յոր միանգամ`` ետու զսիրտ իմ գիտել զիմաստութիւն, եւ տեսանել զզբաղումն որ արարեալ է ի վերայ երկրի. (զի ի տուէ եւ ի գիշերի քուն յաչս նորա ոչ է տեսանել:

8:16: Յոր միանգամ ետու զսիրտ իմ գիտել զիմաստութիւն, եւ տեսանել զզբաղումն որ արարեալ է ՚ի վերայ երկրի, զի ՚ի տուէ եւ ՚ի գիշերի քուն յաչս նորա ո՛չ է տեսանել[8579]։
[8579] Ոմանք. Զսիրտ իմ ճանաչել զի՛՛... որ եղեալ են ՚ի վերայ երկ՛՛։
16 Մի անգամ որ ես սիրտս տուի ճանաչելու իմաստութիւնը եւ տեսնելու այն զբաղմունքները, որ կատարւում են երկրի վրայ (որովհետեւ մարդ կայ, որի աչքին գիշեր թէ ցերեկ քուն չի գալիս),
16 Երբ ես իմ սիրտս տուի իմաստութիւնը գիտնալու Ու երկրի վրայ եղած զբաղումները տեսնելու(Վասն զի թէ՛ ցորեկ եւ թէ՛ գիշեր Իր աչքը քուն չտեսնող մարդ կայ)։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 Когда я обратил сердце мое на то, чтобы постигнуть мудрость и обозреть дела, которые делаются на земле, и среди которых {человек} ни днем, ни ночью не знает сна,
8:16 ἐν εν in οἷς ος who; what ἔδωκα διδωμι give; deposit τὴν ο the καρδίαν καρδια heart μου μου of me; mine τοῦ ο the γνῶναι γινωσκω know σοφίαν σοφια wisdom καὶ και and; even τοῦ ο the ἰδεῖν οραω view; see τὸν ο the περισπασμὸν περισπασμος the πεποιημένον ποιεω do; make ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὅτι οτι since; that καί και and; even γε γε in fact ἐν εν in ἡμέρᾳ ημερα day καὶ και and; even ἐν εν in νυκτὶ νυξ night ὕπνον υπνος slumber; sleep ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be βλέπων βλεπω look; see
8:16 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֤תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] לִבִּי֙ libbˌî לֵב heart לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the עִנְיָ֔ן ʕinyˈān עִנְיָן occupation אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that גַ֤ם ḡˈam גַּם even בַּ ba בְּ in † הַ the יֹּום֙ yyôm יֹום day וּ û וְ and בַ va בְּ in † הַ the לַּ֔יְלָה llˈaylā לַיְלָה night שֵׁנָ֕ה šēnˈā שֵׁנָה sleep בְּ bᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] רֹאֶֽה׃ rōʔˈeh ראה see
8:16. et adposui cor meum ut scirem sapientiam et intellegerem distentionem quae versatur in terra est homo qui diebus ac noctibus somnum oculis non capitAnd I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.
16. When I applied mine heart to know wisdom, and to see the business that is done upon the earth: ( for also there is that neither day nor night seeth sleep with his eyes:)
8:16. And I applied my heart, so that I might know wisdom, and so that I might understand a disturbance that turns upon the earth: it is a man, who takes no sleep with his eyes, day and night.
8:16. When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also [there is that] neither day nor night seeth sleep with his eyes:)
When I applied mine heart to know wisdom, and to see the business that is done upon the earth: ( for also [there is that] neither day nor night seeth sleep with his eyes:

8:16 Когда я обратил сердце мое на то, чтобы постигнуть мудрость и обозреть дела, которые делаются на земле, и среди которых {человек} ни днем, ни ночью не знает сна,
8:16
ἐν εν in
οἷς ος who; what
ἔδωκα διδωμι give; deposit
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
τοῦ ο the
γνῶναι γινωσκω know
σοφίαν σοφια wisdom
καὶ και and; even
τοῦ ο the
ἰδεῖν οραω view; see
τὸν ο the
περισπασμὸν περισπασμος the
πεποιημένον ποιεω do; make
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
καί και and; even
γε γε in fact
ἐν εν in
ἡμέρᾳ ημερα day
καὶ και and; even
ἐν εν in
νυκτὶ νυξ night
ὕπνον υπνος slumber; sleep
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
βλέπων βλεπω look; see
8:16
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֤תִּי nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
לִבִּי֙ libbˌî לֵב heart
לָ לְ to
דַ֣עַת ḏˈaʕaṯ ידע know
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
עִנְיָ֔ן ʕinyˈān עִנְיָן occupation
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
גַ֤ם ḡˈam גַּם even
בַּ ba בְּ in
הַ the
יֹּום֙ yyôm יֹום day
וּ û וְ and
בַ va בְּ in
הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
שֵׁנָ֕ה šēnˈā שֵׁנָה sleep
בְּ bᵊ בְּ in
עֵינָ֖יו ʕênˌāʸw עַיִן eye
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
רֹאֶֽה׃ rōʔˈeh ראה see
8:16. et adposui cor meum ut scirem sapientiam et intellegerem distentionem quae versatur in terra est homo qui diebus ac noctibus somnum oculis non capit
And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.
8:16. And I applied my heart, so that I might know wisdom, and so that I might understand a disturbance that turns upon the earth: it is a man, who takes no sleep with his eyes, day and night.
8:16. When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also [there is that] neither day nor night seeth sleep with his eyes:)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:16: When I applied mine heart to know wisdom - This is the reply of the wise man: "I have also considered these seeming contradictions. God governs the world; but we cannot see the reasons of his conduct, nor know why he does this, omits that, or permits a third thing. We may study night and day, and deprive ourselves of rest and sleep, but we shall never fathom the depths that are in the Divine government; but all is right and just. This is the state of probation; and in it neither can the wicked be punished, nor the righteous rewarded. But eternity is at hand; and then shall every man receive according to his works. He that spends his life in the eat, drink, and play, will find in that day that he has lost the time in which he could have prepared for eternity.
Albert Barnes: Notes on the Bible - 1834
8:16
Business - Or, "travail" Ecc 1:13; Ecc 3:10. The sleeplessness noted probably refers to the writer himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: When I: Solomon here records the result of his perplexing inquiries into the affairs of men, and the purposes, providence, and works of God. And when he examined with great attention and diligence into the works of God, he found he could neither comprehend nor explain them; and was persuaded, that no application or capacity would enable a man to fathom the depth of the Divine dispensations in this lower world. How vain, then, are all cavils against Divine providence; when we can neither understand, nor comprehend it! Ecc 8:9, Ecc 8:7 Ecc 7:25
there is that: Ecc 2:23, Ecc 4:8, Ecc 5:12; Gen 31:40; Psa 127:2
Carl Friedrich Keil and Franz Delitzsch
8:16
"When I gave my heart to know wisdom, and to view the business which is done on the earth (for neither day nor night doth he see sleep with his eyes): then have I seen all the work of God, that a man is unable to find out the work which is done under the sun: therefore that a man wearieth himself to seek out, and yet findeth not; and although a wise man taketh in hand to know, - he is unable to find." A long period without a premeditated plan has here formed itself under the hand of the author. As it lies before us, it is halved by the vav in veraithi ("then I have seen"); the principal clause, introduced by "when I gave," can nowhere otherwise begin than here; but it is not indicated by the syntactical structure. Yet in Chr. and Neh. apodoses of כאשׁר begin with the second consec. modus, e.g., 1Chron 17:1; Neh 4:1, and frequently; but the author here uses this modus only rarely, and not (vid., Eccles 4:1, Eccles 4:7) as a sign of an apodosis.
We consider, first, the protasis, with the parenthesis in which it terminates. The phrase נתן את־הלב ל, to direct the heart, to give attention and effort toward something, we have now frequently met with from Eccles 1:13 down. The aim is here twofold: (1) "to know wisdom" (cf. Eccles 1:17), i.e., to gain the knowledge of that which is wisdom, and which is to be regarded as wisdom, viz., solid knowledge regarding the essence, causes, and objects of things; (2) by such knowledge about that which wisdom is in itself "to see earthly labour," and - this arises from the combination of the two resolutions - to comprehend this labour in accordance with the claims of true wisdom from the point of view of its last ground and aim. Regarding 'inyan, vid., under Eccles 3:10. "On the earth" and "under the sun" are parallel designations of this world.
With גּם כּי begins a parenthetical clause. Ki may also, it is true, be rendered as at Eccles 8:17: the labour on the earth, that he, etc. (Zckl.); but this restlessness, almost renouncing sleep, is thereby pressed too much into the foreground as the special obj. of the reuth (therefore Ginsburg introduces "how that"); thus better to render this clause with ki gam, as establishing the fact that there is 'inyan, self-tormenting, restless labour on the earth. Thus also איננּוּ is easier explained, which scarcely goes back to laadam, Eccles 8:15 (Hitz.), but shows that the author, by )inyan, has specially men in view. וּבלּ ... גּם is = גם בי גם בל: as well by day as by night, with the negat. following (cf. Num 23:25; Is 48:8): neither by day nor by night; not only by day, but also in the night, not. "To see sleep" is a phrase occurring only here; cf. Terence, Heautontim. iii. 1. 82, Somnum hercle ego hac nocte oculis non vidi meis, for which we use the expression: "In this whole night my eyes have seen no sleep." The not wishing to sleep, and not being able to sleep, is such an hyperbole, carrying its limitation in itself, as is found in Cicero (ad Famil. vii. 30): Fuit mirifica vigilantia, qui toto suo consulatu somnum non vidit.
With ור, "Then I have seen," begins the apodosis: vidi totum Dei opus non posse hominem assequi. As at Eccles 2:24, the author places the obj. in the foreground, and lets the pred. with ki follow (for other examples of this so-called antiposis, vid., under Gen 1:4). He sees in the labour here below one side of God's work carrying itself forward amid this restless confusion, and sets forth this work of God, as at Eccles 3:11 (but where the connection of the thoughts is different), as an object of knowledge remaining beyond the reach of man. He cannot come to it, or, as מצא properly means, he reaches not to it, therefore "that a man wearies himself to seek, and yet finds not," i.e., that the search on the part of a man with all his endeavours comes not to its aim. אשׁר בכל Ewald's emendation, instead of the words of the text before us: for all this, that quantumcunque (Ewald, 362c), which seems to have been approved of by the lxx, Syr., and Jerome, is rightly rejected by Hitzig; beshel asher is Heb., exactly equivalent to Aram. בּדיל דּ, e.g., Gen 6:3; and is rightly glossed by Rashi, Kimchi, Michlol 47b, by בּשׁביל שׁ and בּעבוּר שׁ. The accent dividing the verse stands on yimetsa, for to this word extends the first half of the apodosis, with vegam begins the second. Gam im is = εἰ καί, as gam ki is = ἐὰν καί. יאמר is to be understood after אם אח, Eccles 7:23 : also if (although) the wise man resolves to know, he cannot reach that which is to be known. The characteristic mark of the wise man is thus not so much the possession as the striving after it. He strives after knowledge, but the highest problems remain unsolved by him, and his ideal of knowledge unrealized.
John Gill
8:16 When I applied mine heart to know wisdom,.... The nature and causes of things; the wisdom of God in his providence, and the grounds and reasons of his various dispensations towards the children of men: the Targum interprets it, the wisdom of the law;
and to see the business that is done upon the earth; either the business of Providence, in dealing so unequally with the righteous and the wicked, before observed; and which is a business very afflictive and distressing for curious persons to look into, not being able to account for it: or the labour and toil of men to get wealth and riches, and to find happiness in them;
(for also there is that neither day nor night seeth sleep with his eyes); or has any sleep in his eyes, through his eager pursuit after worldly things, or, however, has but little; he rises early and sits up late at his business, so close and diligent is he at it, so industrious to obtain riches, imagining a happiness in them there is not: or else this describes persons curious and inquisitive into the affairs of Providence, and the reasons of them; who give themselves no rest, day nor night, being so intent upon their studies of this kind; and perhaps the wise man may design himself.
John Wesley
8:16 To see - To observe mens various designs and employments, and their unwearied labours about worldly things. For there is - Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man's eagerness in pursuing his business, for even by day and by night he (the busy man) seeth not sleep with his eyes. He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.
Robert Jamieson, A. R. Fausset and David Brown
8:16 Reply to Eccles 8:14-15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (Eccles 8:17, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (Eccles 8:14; Eccles 3:11; Job 5:9; Rom 11:33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Ps 73:16). It is enough to know "the righteous are in God's hand" (Eccles 9:1). "Over wise" (Eccles 7:16); that is, Speculations above what is written are vain.
8:178:17: Եւ տեսի ես զամենայն արարածս Աստուծոյ. զի ո՛չ կարասցէ մարդ գտանել զարարածն արարեալ ՚ի ներքոյ արեգական. որքան ջանասցի մարդ խնդրել՝ եւ ո՛չ գտցէ. քանզի որչափ ասասցէ իմաստունն գիտել՝ ո՛չ կարասցէ գտանել[8580]։[8580] Ոմանք. Վասն զի ո՛չ կարաս՛՛... գտանել ինչ միանգամայն զարարածս նորա որք արարեալ են ՚ի ներքոյ... զոր միանգամ ջանասցէ մարդ... քանզի որչափ արասցէ իմաստունն։
17 Աստծու բոլոր գործերից ես հասկացայ, որ մարդ չի կարող գտնել այն գործը, որ կատարուել է արեգակի ներքոյ. որքան էլ մարդ աշխատի որոնել այն, չի գտնելու, եւ մինչեւ իսկ իմաստունն էլ ինչքան էլ ասի, թէ գիտէ, դարձեալ չի կարող գտնել:
17 Այն ատեն Աստուծոյ բոլոր գործերէն հասկցայ, Թէ մարդ չի կրնար գտնել այն գործը, որ արեւուն տակ կ’ըլլայ. Վասն զի մարդ կ’աշխատի փնտռելու, բայց չի գտներ Ու թէեւ իմաստունն ալ «Գիտեմ» ըսէ՝ գտնելու կարող չ’ըլլար։
եւ տեսի ես զամենայն արարածս Աստուծոյ, զի ոչ կարասցէ մարդ գտանել զարարածն արարեալ ի ներքոյ արեգական. զոր միանգամ ջանասցի մարդ խնդրել` եւ ոչ գտցէ. քանզի որչափ ասասցէ իմաստունն գիտել` ոչ կարասցէ գտանել:

8:17: Եւ տեսի ես զամենայն արարածս Աստուծոյ. զի ո՛չ կարասցէ մարդ գտանել զարարածն արարեալ ՚ի ներքոյ արեգական. որքան ջանասցի մարդ խնդրել՝ եւ ո՛չ գտցէ. քանզի որչափ ասասցէ իմաստունն գիտել՝ ո՛չ կարասցէ գտանել[8580]։
[8580] Ոմանք. Վասն զի ո՛չ կարաս՛՛... գտանել ինչ միանգամայն զարարածս նորա որք արարեալ են ՚ի ներքոյ... զոր միանգամ ջանասցէ մարդ... քանզի որչափ արասցէ իմաստունն։
17 Աստծու բոլոր գործերից ես հասկացայ, որ մարդ չի կարող գտնել այն գործը, որ կատարուել է արեգակի ներքոյ. որքան էլ մարդ աշխատի որոնել այն, չի գտնելու, եւ մինչեւ իսկ իմաստունն էլ ինչքան էլ ասի, թէ գիտէ, դարձեալ չի կարող գտնել:
17 Այն ատեն Աստուծոյ բոլոր գործերէն հասկցայ, Թէ մարդ չի կրնար գտնել այն գործը, որ արեւուն տակ կ’ըլլայ. Վասն զի մարդ կ’աշխատի փնտռելու, բայց չի գտներ Ու թէեւ իմաստունն ալ «Գիտեմ» ըսէ՝ գտնելու կարող չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 тогда я увидел все дела Божии и {нашел}, что человек не может постигнуть дел, которые делаются под солнцем. Сколько бы человек ни трудился в исследовании, он все-таки не постигнет этого; и если бы какой мудрец сказал, что он знает, он не может постигнуть {этого}.
8:17 καὶ και and; even εἶδον οραω view; see σὺν συν with; [definite object marker] πάντα πας all; every τὰ ο the ποιήματα ποιημα product; poem τοῦ ο the θεοῦ θεος God ὅτι οτι since; that οὐ ου not δυνήσεται δυναμαι able; can ἄνθρωπος ανθρωπος person; human τοῦ ο the εὑρεῖν ευρισκω find σὺν συν with; [definite object marker] τὸ ο the ποίημα ποιημα product; poem τὸ ο the πεποιημένον ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅσα οσος as much as; as many as ἂν αν perhaps; ever μοχθήσῃ μοχθεω the ἄνθρωπος ανθρωπος person; human τοῦ ο the ζητῆσαι ζητεω seek; desire καὶ και and; even οὐχ ου not εὑρήσει ευρισκω find καί και and; even γε γε in fact ὅσα οσος as much as; as many as ἂν αν perhaps; ever εἴπῃ επω say; speak ὁ ο the σοφὸς σοφος wise τοῦ ο the γνῶναι γινωσκω know οὐ ου not δυνήσεται δυναμαι able; can τοῦ ο the εὑρεῖν ευρισκω find
8:17 וְ wᵊ וְ and רָאִיתִי֮ rāʔîṯˈî ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed הָ hā הַ the אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s) כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not יוּכַ֜ל yûḵˈal יכל be able הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind לִ li לְ to מְצֹוא֙ mᵊṣô מצא find אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּעֲשֶׂה֙ mmaʕᵃśˌeh מַעֲשֶׂה deed אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun בְּ֠ bᵊ בְּ in שֶׁ še שַׁ [relative] ל l לְ to אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲמֹ֧ל yaʕᵃmˈōl עמל labour הָ hā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to בַקֵּ֖שׁ vaqqˌēš בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְצָ֑א yimṣˈā מצא find וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אִם־ ʔim- אִם if יֹאמַ֤ר yōmˈar אמר say הֶֽ hˈe הַ the חָכָם֙ ḥāḵˌām חָכָם wise לָ lā לְ to דַ֔עַת ḏˈaʕaṯ ידע know לֹ֥א lˌō לֹא not יוּכַ֖ל yûḵˌal יכל be able לִ li לְ to מְצֹֽא׃ mᵊṣˈō מצא find
8:17. et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole et quanto plus laboraverit ad quaerendum tanto minus inveniat etiam si dixerit sapiens se nosse non poterit repperireAnd I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.
17. then I beheld all the work of God, that man cannot find out the work that is done under the sun: because however much a man labour to seek it out, yet he shall not find it; yea moreover, though a wise man think to know it, yet shall he not be able to find it.
8:17. And I understood that man is able to find no explanation for all those works of God which are done under the sun. And so, the more that he labors to seek, so much the less does he find. Yes, even if a wise man were to claim that he knows, he would not be able to discover it.
8:17. Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek [it] out, yet he shall not find [it]; yea further; though a wise [man] think to know [it], yet shall he not be able to find [it].
Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek [it] out, yet he shall not find [it]; yea further; though a wise [man] think to know [it], yet shall he not be able to find:

8:17 тогда я увидел все дела Божии и {нашел}, что человек не может постигнуть дел, которые делаются под солнцем. Сколько бы человек ни трудился в исследовании, он все-таки не постигнет этого; и если бы какой мудрец сказал, что он знает, он не может постигнуть {этого}.
8:17
καὶ και and; even
εἶδον οραω view; see
σὺν συν with; [definite object marker]
πάντα πας all; every
τὰ ο the
ποιήματα ποιημα product; poem
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
οὐ ου not
δυνήσεται δυναμαι able; can
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
εὑρεῖν ευρισκω find
σὺν συν with; [definite object marker]
τὸ ο the
ποίημα ποιημα product; poem
τὸ ο the
πεποιημένον ποιεω do; make
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
μοχθήσῃ μοχθεω the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
ζητῆσαι ζητεω seek; desire
καὶ και and; even
οὐχ ου not
εὑρήσει ευρισκω find
καί και and; even
γε γε in fact
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
εἴπῃ επω say; speak
ο the
σοφὸς σοφος wise
τοῦ ο the
γνῶναι γινωσκω know
οὐ ου not
δυνήσεται δυναμαι able; can
τοῦ ο the
εὑρεῖν ευρισκω find
8:17
וְ wᵊ וְ and
רָאִיתִי֮ rāʔîṯˈî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
הָ הַ the
אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s)
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
יוּכַ֜ל yûḵˈal יכל be able
הָ הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
לִ li לְ to
מְצֹוא֙ mᵊṣô מצא find
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּעֲשֶׂה֙ mmaʕᵃśˌeh מַעֲשֶׂה deed
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נַעֲשָׂ֣ה naʕᵃśˈā עשׂה make
תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
בְּ֠ bᵊ בְּ in
שֶׁ še שַׁ [relative]
ל l לְ to
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲמֹ֧ל yaʕᵃmˈōl עמל labour
הָ הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
בַקֵּ֖שׁ vaqqˌēš בקשׁ seek
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְצָ֑א yimṣˈā מצא find
וְ wᵊ וְ and
גַ֨ם ḡˌam גַּם even
אִם־ ʔim- אִם if
יֹאמַ֤ר yōmˈar אמר say
הֶֽ hˈe הַ the
חָכָם֙ ḥāḵˌām חָכָם wise
לָ לְ to
דַ֔עַת ḏˈaʕaṯ ידע know
לֹ֥א lˌō לֹא not
יוּכַ֖ל yûḵˌal יכל be able
לִ li לְ to
מְצֹֽא׃ mᵊṣˈō מצא find
8:17. et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole et quanto plus laboraverit ad quaerendum tanto minus inveniat etiam si dixerit sapiens se nosse non poterit repperire
And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.
8:17. And I understood that man is able to find no explanation for all those works of God which are done under the sun. And so, the more that he labors to seek, so much the less does he find. Yes, even if a wise man were to claim that he knows, he would not be able to discover it.
8:17. Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek [it] out, yet he shall not find [it]; yea further; though a wise [man] think to know [it], yet shall he not be able to find [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:17: Then I beheld all the work of God, that a man cannot find out the work that is done under the sun - I saw it to be of such a nature -
1. That a man cannot find it out.
2. That if he labor to find it out, he shall not succeed.
3. That though he be wise - the most instructed among men, and think to find it out, he shall find he is not able. It is beyond the wisdom and power of man. How vain then are all your cavils about Providence. You do not understand it; you cannot comprehend it. Fear God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: that a man: Ecc 3:11, Ecc 7:23, Ecc 7:24, Ecc 11:5; Job 5:9, Job 11:7-9; Psa 40:5, Psa 73:16, Psa 104:24; Pro 30:3, Pro 30:4; Isa 40:28; Rom 11:33
John Gill
8:17 Then I beheld all the work of God,.... Not of creation, but of Providence; took notice of it, contemplated on it, considered it, and weighed it well; viewed the various steps and methods of it, to find out, if possible, at least, some general rule by which it proceeded: but all so various and uncertain,
that a man cannot find out the work that is done under the sun: he can find out that it is done, but not the reason why it is done: the ways of God are in the deep, and not to be traced; they are unsearchable and past finding out; there is a a depth of wisdom and knowledge, in them, inscrutable by the wisest of men, Ps 72:19;
because, though a man labour to seek it out, yet he shall not find it; Noldius and others render it "although"; not only a man that, in a slight and negligent manner, seeks after the knowledge of the works of divine Providence, and the reasons of them; but even one that is diligent and laborious at it is not able to find them out; they being purposely concealed by the Lord, to answer some ends of his;
yea, further, though a wise man think to know it, yet shall he not be able to find it; a man of a great natural capacity, such an one as Solomon himself, though he proposes to himself, and determines within himself to find it out, and sets himself to the work, and uses all the means and methods he can devise, and imagines with himself he shall be able to find out the reasons of the divine procedure, in his dispensations towards the righteous and the wicked; and yet, after all, he is not able to do it. The Targum is,
"what shall be done in the end of days;''
wherefore it is best for a man to be easy and quiet, and enjoy what he has in the best manner he can, and submit to the will of God.
John Wesley
8:17 I beheld - I considered the counsels and ways of God, and the various methods of his providence, and the reasons of them. Find out - No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless enquiries, but quietly to submit to God's will and providence, and to live in the fear of God, and the comfortable enjoyment of his blessing.