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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–15. Зависимость человеческой жизни от Божественного миропорядка. 16–22. Скотоподобный конец людей, живущих без Бога. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs, ver. 1-10. II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels, ver. 11-15. III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them, ver. 16. For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world, ver. 17. 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts, ver. 18-21. And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it. Adam Clarke: Commentary on the Bible - 1831 Every thing has its time and season, Ecc 3:1-8. Men are exercised with labor, Ecc 3:9, Ecc 3:10. Every thing is beautiful in its season, Ecc 3:11. Men should enjoy thankfully the gifts of God, Ecc 3:12, Ecc 3:13. What God does is for ever, Ecc 3:14. There is nothing new, Ecc 3:15. The corruption of judgment; but the judgments of God are right, Ecc 3:16, Ecc 3:17. Man is brutish, and men and brutes die in like manner, Ecc 3:18-21. Man may enjoy the fruit of his own labors, Ecc 3:22. Albert Barnes: Notes on the Bible - 1834 3:0: It follows from Ecc 2:26 that the works of people are subject in their results to another will (God's) besides that of the doer. Here is the germ of the great question of later times - how to reconcile man's free will with God's decrees. Solomon's way of stating it is that to every separate work, which goes to make up the great aggregate of human activity (the "travail," Ecc 3:10), there is a season, an appropriate time which God appoints for its being done Ecc 3:1-8. To the question Ecc 3:9 What profit? he answers that the works of people, if done according to God's appointment, are a part of that beautifully arranged scheme of Divine Providence which, as a whole, is, by reason of its extent and duration, incomprehensible to us Ecc 3:11. Man's good is to rejoice and do good in his lifetime, which he can do only as God appoints Ecc 3:12-13. God's work, of which this would be a part, is foRev_er, is perfect (and so not subject to vanity), and is calculated to teach people to Rev_ere Him Ecc 3:14. His work, which was begun long ago, is now going on to completion; His work hereafter will be a complement of something which was done pRev_iously; and He recalls the past in order to add to it what shall make it complete and perfect Ecc 3:15. The principle of divine government - that every work in order to be permanent and successful must be God's work as well as man's work - is also declared in Psa 127:1-2 (attributed to Solomon). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Ecc 3:1, By the necessary change of times, vanity is added to human travail; Ecc 3:11, There is an excellency in God's works; Ecc 3:16, But as for man, God shall judge his works hereafter, though here he be like a beast. John Gill INTRODUCTION TO ECCLESIASTES 3 The general design of this chapter is to confirm what is before observed, the vanity and inconstancy of all things; the frailty of man, and changes respecting him; his fruitless toil and labour in all his works; that it is best to be content with present things, and cheerful in them, and thankful for them; that all comes from the hand of God; that such good men, who have not at present that joy that others have, may have it, since there is a time for it; and that sinners should not please themselves with riches gathered by them, since they may be soon taken from them, for there is a time for everything, Eccles 3:1; of which there is an induction of particulars, Eccles 3:2; so that though every thing is certain with God, nothing is certain with men, nor to be depended on, nor can happiness be placed therein; there is no striving against the providence of God, nor altering the course of things; the labour of man is unprofitable, and his travail affliction and vexation, Eccles 3:9; and though all God's works are beautiful in their season, they are unsearchable to man, Eccles 3:11; wherefore it is best cheerfully to enjoy the present good things of life, Eccles 3:12; and be content; for the will and ways and works of God are unalterable, permanent, and perfect, Eccles 3:14; and though wicked men may abuse the power reposed in them, and pervert public justice, they will be called to an account for it in the general judgment, for which there is a time set, Eccles 3:16; and yet, such is the stupidity of the generality of men, that they have no more sense of death and judgment than the brutes, and live and die like them, Eccles 3:18; wherefore it is best of all to make a right use of power and riches, or what God has given to men, for their own good and that of others, since they know not what shall be after them, Eccles 3:22.
3:13:1: Ամենեցուն ժամանակ է՝ եւ ժամ ամենայն իրաց ՚ի ներքոյ երկնից[8476]։ [8476] Ոմանք. Ամենայնի ժամանակ է, եւ ժամանակ ամենայն ի՛՛։ 1 Ամէն բանի ժամանակը կայ, եւ աշխարհում ամէն գործ ունի իր ժամանակը. 3 Ամէն բանի ատենը կայ Ու երկնքի տակ եղող ամէն գործի՝ ժամանակը։ Ամենեցուն ժամանակ է, եւ ժամ ամենայն իրաց ի ներքոյ երկնից: 3:1: Ամենեցուն ժամանակ է՝ եւ ժամ ամենայն իրաց ՚ի ներքոյ երկնից[8476]։ [8476] Ոմանք. Ամենայնի ժամանակ է, եւ ժամանակ ամենայն ի՛՛։ 1 Ամէն բանի ժամանակը կայ, եւ աշխարհում ամէն գործ ունի իր ժամանակը. 3 Ամէն բանի ատենը կայ Ու երկնքի տակ եղող ամէն գործի՝ ժամանակը։ zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 Всему свое время, и время всякой вещи под небом: 3:1 τοῖς ο the πᾶσιν πας all; every χρόνος χρονος time; while καὶ και and; even καιρὸς καιρος season; opportunity τῷ ο the παντὶ πας all; every πράγματι πραγμα act; matter ὑπὸ υπο under; by τὸν ο the οὐρανόν ουρανος sky; heaven 3:1 לַ la לְ to † הַ the כֹּ֖ל kkˌōl כֹּל whole זְמָ֑ן zᵊmˈān זְמָן season וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָֽיִם׃ ס ššāmˈāyim . s שָׁמַיִם heavens 3:1. omnia tempus habent et suis spatiis transeunt universa sub caeloAll things have their season, and in their times all things pass under heaven. 1. To every thing there is a season, and a time to every purpose under the heaven: To every [thing there is] a season, and a time to every purpose under the heaven: 3:1 Всему свое время, и время всякой вещи под небом: 3:1 τοῖς ο the πᾶσιν πας all; every χρόνος χρονος time; while καὶ και and; even καιρὸς καιρος season; opportunity τῷ ο the παντὶ πας all; every πράγματι πραγμα act; matter ὑπὸ υπο under; by τὸν ο the οὐρανόν ουρανος sky; heaven 3:1 לַ la לְ to † הַ the כֹּ֖ל kkˌōl כֹּל whole זְמָ֑ן zᵊmˈān זְמָן season וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָֽיִם׃ ס ššāmˈāyim . s שָׁמַיִם heavens 3:1. omnia tempus habent et suis spatiis transeunt universa sub caelo All things have their season, and in their times all things pass under heaven. 1. To every thing there is a season, and a time to every purpose under the heaven: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 1-8: В конце второй главы Екклезиаст подошел к главной причине неосуществимости человеческого стремления к счастью. Между человеческим хотением и его выполнением стоит Некто, Кто может отнять хлеб у одного и дать другому. Теперь, в 3: главе, он углубляется в эту мысль и распространяет ее на всю сферу человеческой жизни. И здесь Екклезиаст находит то же беспрогрессивное круговращение, то же неустранимое влияние законов, и здесь все человеческие желания и предприятия стоят в постоянной зависимости от времени и обстоятельств и, подобно явлениям внешней природы, проходят в строгой последовательности. Всему свое время, и время всякой вещи под небом. Hephez значит, собственно: склонность, намерение, предприятие. Екклезиаст говорит здесь не о предметах природы, а о деятельности человеческой, о явлениях человеческой жизни, как это видно и из дальнейшего развития мысли. Он хочет сказать, что факты человеческой жизни не суть продукты вполне свободной воли человека, лежат вне пределов его сознательных желаний. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 To every thing there is a season, and a time to every purpose under the heaven: 2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; 3 A time to kill, and a time to heal; a time to break down, and a time to build up; 4 A time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; 6 A time to get, and a time to lose; a time to keep, and a time to cast away; 7 A time to rend, and a time to sew; a time to keep silence, and a time to speak; 8 A time to love, and a time to hate; a time of war, and a time of peace. 9 What profit hath he that worketh in that wherein he laboureth? 10 I have seen the travail, which God hath given to the sons of men to be exercised in it. The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam. iii. 6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure--not to be secure because we live in a world of changes and therefore have no reason to say, To-morrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (ch. ii. 24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have, I. A general proposition laid down: To every thing there is a season, v. 1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus--Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus--The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment. II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Acts xvii. 26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job xiv. 13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer. xviii. 7, 9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos. vi. 1, 2), to comfort a people after the time that he has afflicted them, Ps. xc. 15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Ps. cii. 13, 16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa. xxii. 12, 13; Ezek. xxi. 10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, v. 5. A time for old towers to fall, as that in Siloam (Luke xii. 4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by 1 Cor. vii. 3-5; Joel ii. 16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Matt. x. 37, 38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amos v. 13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Ps. xxxix. 2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Ps. xlvi. 9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not. III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (v. 9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (v. 10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phil. iv. 12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event. Adam Clarke: Commentary on the Bible - 1831 3:1: To every thing there is a season, and a time to every purpose - Two general remarks may be made on the first eight verses of this chapter. 1. God by his providence governs the world, and has determined particular things and operations to particular times. In those times such things may be done with propriety and success; but if we neglect the appointed seasons, we sin against this providence, and become the authors of our own distresses. 2. God has given to man that portion of duration called Time; the space in which all the operations of nature, of animals, and intellectual beings, are carried on; but while nature is steady in its course, and animals faithful to their instincts, man devotes it to a great variety of purposes; but very frequently to that for which God never made time, space, or opportunity. And all we can say, when an evil deed is done, is, there was a time in which it was done, though God never made it for that purpose. To say any farther on this subject is needless, as the words themselves give in general their own meaning. The Jews, it is true, see in these times and seasons all the events of their own nation, from the birth of Abraham to the present times; and as to fathers and their followers, they see all the events and states of the Christian Church in them! It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of God, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though God continues to overrule them by his providence. The following paraphrase will explain all that is necessary to be generally understood: - Albert Barnes: Notes on the Bible - 1834 3:1: Everything - More particularly, the actions of people (e. g. his own, Ecc 2:1-8) and events which happen to people, the world of Providence rather than the world of creation. It would seem that most of his own works described in Ecc 2:1-8 were present to his mind. The rare word translated "season" means emphatically "fitting time" (compare Neh 2:6; Est 9:27, Est 9:31). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: every thing: Ecc 3:17, Ecc 7:14, Ecc 8:5, Ecc 8:6; Kg2 5:26; Ch2 33:12; Pro 15:23; Mat 16:3 under: Ecc 1:13, Ecc 2:3, Ecc 2:17 Carl Friedrich Keil and Franz Delitzsch 3:1 "Everything has its time, and every purpose under the heavens its hour." The Germ. language is poor in synonyms of time. Zckler translates: Everything has its Frist ..., but by Frist we think only of a fixed term of duration, not of a period of beginning, which, though not exclusively, is yet here primarily meant; we have therefore adopted Luther's excellent translation. Certainly זמן (from זמן, cogn. סמן, signare), belonging to the more modern Heb., means a Frist (e.g., Dan 2:16) as well as a Zeitpunkt, point of time; in the Semit. (also Assyr. simmu, simanu, with ס) it is the most common designation of the idea of time. עת is abbreviated either from ענת (ועד, to determine) or from ענת (from ענה, cogn. אנה, to go towards, to meet). In the first case it stands connected with מועד on the one side, and with עדּן (from עדד, to count) on the other; in the latter case, with עונה, Ex 21:10 (perhaps also ען and ענת in כען, כּענת). It is difficult to decide this point; proportionally more, however, can be said for the original ענת (Palest.-Aram. ענתּא), as also the prep. of participation את is derived from אנת (meeting, coming together). (Note: Vid., Orelli's work on the Heb. Synon. der Zeit u. Ewigkeit, 1871. He decides for the derivation from ועד morf ; Fleischer (Levy's Chald. W.B. II. 572) for the derivation from ענה, the higher power of אנה, whence (Arab.) inan, right time. We have, under Job 24:1, maintained the former derivation.) The author means to say, if we have regard to the root signification of the second conception of time - (1) that everything has its fore-determined time, in which there lies both a determined point of time when it happens, and a determined period of time during which it shall continue; and (2) that every matter has a time appointed for it, or one appropriate, suitable for it. The Greeks were guided by the right feeling when they rendered זמן by χρόνος , and עת by καιρός. Olympiodorus distinguishes too sharply when he understands the former of duration of time, and the latter of a point of time; while the state of the matter is this, that by χρόνος the idea comprehends the termini a quo and ad quem, while by καιρός it is limited to the terminus a quo. Regarding חפץ, which proceeds from the ground-idea of being inclined to, and intention, and thus, like πρᾶγμα and χρῆμα, to the general signification of design, undertaking, res gesta, res. The illustration commences with the beginning and the ending of the life of man and (in near-lying connection of thought) of plants. Geneva 1599 3:1 To every [thing there is] a (a) season, and a time to every purpose under the heaven: (a) He speaks of this diversity of time for two causes first to declare that there is nothing in this world perpetual: next to teach us not to be grieved, if we have not all things at once according to our desires, neither enjoy them so long as we would wish. John Gill 3:1 To every thing there is a season,.... A set determined time, when everything shall come into being, how long it shall continue, and in what circumstances; all things that have been, are, or shall be, were foreordained by God, and he has determined the times before appointed for their being, duration, and end; which times and seasons he has in his own power: there was a determined time for the whole universe, and for all persons and things in it; a settled fixed moment for the world to come into being; for it did not exist from everlasting, nor of itself, nor was formed by the fortuitous concourse of atoms, but by the wisdom and power of God; nor could it exist sooner or later than it did; it appeared when it was the will of God it should; in the beginning he created it, and he has fixed the time of its duration and end; for it shall not continue always, but have an end, which when it will be, he only knows: so there is a determined time for the rise, height, and declension of states and kingdoms in it; as of lesser ones, so of the four great monarchies; and for all the distinct periods and ages of the world; and for each of the seasons of the year throughout all ages; for the state of the church in it, whether in suffering or flourishing circumstances; for the treading down of the holy city; for the prophesying, slaying, and rising of the witnesses; for the reign and ruin of antichrist; for the reign of Christ on earth, and for his second coming to judgment, though of that day and hour knows no man: and as there is a set time in the counsels and providence of God for these more important events, so for every thing of a lesser nature; and a time to every purpose under the heaven; to every purpose of man that is carried into execution; for some are not, they are superseded by the counsel of God; some obstruction or another is thrown in the way of them, so that they cannot take place; God withdraws men from them by affliction or death, when their purposes are broken; or by some other way; and what are executed he appoints a time for them, and overrules them to answer some ends of his own; for things the most contingent, free, and voluntary, fall under the direction and providence of God. And there is a time for every purpose of his own; all things done in the world are according to his purposes, which are within himself wisely formed, and are eternal and unfrustrable; and there is a time fixed for the execution of them, for every purpose respecting all natural and civil things in providence; and for every purpose of his grace, relating to the redemption of his people, the effectual calling of them, and the bringing them to eternal glory; which are the things that God wills, that he takes delight and pleasure in, as the word (e) signifies. The Septuagint and Vulgate Latin versions render it, "to everything under the heaven there is a time"; and Jarchi observes that in the Misnic language the word used so signifies. The Targum is, "to every man a time shall come, and a season to every business under heaven.'' (e) "omni voluntati", Montanus, Mercerus, Cocceius; i.e. "rei proprie capitae ac desideratae", Drusius. John Wesley 3:1 A season - A certain time appointed by God for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of God, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the principal proposition, That all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of God. Purpose - Not only natural, but even the voluntary actions of men, are ordered and disposed by God. But it must be considered, that he does not here speak of a time allowed by God, wherein all the following things may lawfully be done, but only of a time fixed by God, in which they are actually done. Robert Jamieson, A. R. Fausset and David Brown 3:1 (Ecc. 3:1-22) Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Eccles 1:5-7). purpose--as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," Eccles 3:2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings (Eccles 3:12); it is the abuse that He condemns, the making them the chief end (1Cor 7:31). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.
3:23:2: Ժամանակ ծնանելոյ, եւ ժամանա՛կ մեռանելոյ։ Ժամանակ տնկելոյ, եւ ժամանակ խլելո՛յ զտնկեալն[8477]։ [8477] Ոմանք. Զտնկեալսն։ 2 ծնուելու ժամանակը եւ մեռնելու ժամանակը, տնկելու ժամանակը եւ տնկածը հանելու ժամանակը, 2 Ծնանելու ժամանակ եւ մեռնելու ժամանակ, Տնկելու ժամանակ ու տնկուածը խլելու ժամանակ, ժամանակ ծնանելոյ, եւ ժամանակ մեռանելոյ. Ժամանակ տնկելոյ, եւ ժամանակ խլելոյ զտնկեալն: 3:2: Ժամանակ ծնանելոյ, եւ ժամանա՛կ մեռանելոյ։ Ժամանակ տնկելոյ, եւ ժամանակ խլելո՛յ զտնկեալն[8477]։ [8477] Ոմանք. Զտնկեալսն։ 2 ծնուելու ժամանակը եւ մեռնելու ժամանակը, տնկելու ժամանակը եւ տնկածը հանելու ժամանակը, 2 Ծնանելու ժամանակ եւ մեռնելու ժամանակ, Տնկելու ժամանակ ու տնկուածը խլելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 время рождаться, и время умирать; время насаждать, и время вырывать посаженное; 3:2 καιρὸς καιρος season; opportunity τοῦ ο the τεκεῖν τικτω give birth; produce καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἀποθανεῖν αποθνησκω die καιρὸς καιρος season; opportunity τοῦ ο the φυτεῦσαι φυτευω plant καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἐκτῖλαι εκτιλλω plant 3:2 עֵ֥ת ʕˌēṯ עֵת time לָ lā לְ to לֶ֖דֶת lˌeḏeṯ ילד bear וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לָ lā לְ to מ֑וּת mˈûṯ מות die עֵ֣ת ʕˈēṯ עֵת time לָ lā לְ to טַ֔עַת ṭˈaʕaṯ נטע plant וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time לַ la לְ to עֲקֹ֥ור ʕᵃqˌôr עקר root up נָטֽוּעַ׃ nāṭˈûₐʕ נטע plant 3:2. tempus nascendi et tempus moriendi tempus plantandi et tempus evellendi quod plantatum estA time to be born and a time to die. A time to plant, and a time to pluck up that which is planted. 2. a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to be born, and a time to die; a time to plant, and a time to pluck up [that which is] planted: 3:2 время рождаться, и время умирать; время насаждать, и время вырывать посаженное; 3:2 καιρὸς καιρος season; opportunity τοῦ ο the τεκεῖν τικτω give birth; produce καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἀποθανεῖν αποθνησκω die καιρὸς καιρος season; opportunity τοῦ ο the φυτεῦσαι φυτευω plant καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἐκτῖλαι εκτιλλω plant 3:2 עֵ֥ת ʕˌēṯ עֵת time לָ lā לְ to לֶ֖דֶת lˌeḏeṯ ילד bear וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לָ lā לְ to מ֑וּת mˈûṯ מות die עֵ֣ת ʕˈēṯ עֵת time לָ lā לְ to טַ֔עַת ṭˈaʕaṯ נטע plant וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time לַ la לְ to עֲקֹ֥ור ʕᵃqˌôr עקר root up נָטֽוּעַ׃ nāṭˈûₐʕ נטע plant 3:2. tempus nascendi et tempus moriendi tempus plantandi et tempus evellendi quod plantatum est A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted. 2. a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:2: A time to be born, and a time to die - plant - "As in its mother's womb the embryo lies A space determined; to full growth arrived, From its dark prison bursts, and sees the light; So is the period fix'd when man shall drop Into the grave - A time there is to plant, And sow; another time to pluck and reap. Even nations have their destined rise and fall: Awhile they thrive; and for destruction ripe, When grown, are rooted up like wither'd plants." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: time to be born: Heb. time to bear, Gen 17:21, Gen 21:1, Gen 21:2; Sa1 2:5; Kg1 13:2; Kg2 4:16; Psa 113:9; Isa 54:1; Luk 1:13, Luk 1:20, Luk 1:36; Joh 16:21; Act 7:17, Act 7:20; Gal 4:4 and a time: Gen 47:29; Num 20:24-28, Num 27:12-14; Deu 3:23-26, Deu 34:5; Job 7:1, Job 14:5, Job 14:14; Isa 38:1, Isa 38:5; Joh 7:30; Heb 9:27 a time to plant: Psa 52:5; Isa 5:2-5; Jer 1:10, Jer 18:7-10, Jer 45:4; Mat 13:28, Mat 13:29, Mat 13:41, Mat 15:13 Carl Friedrich Keil and Franz Delitzsch 3:2 (Note: These seven verses, 2-8, are in Codd and Edd., like Josh 12:9., and Esther 9:7., arranged in the form of a song, so that one עת (time) always stands under another, after the scheme described in Megilla 16b, Massecheth Sofrim xiii. 3, but without any express reference to this passage in Koheleth. J has a different manner of arranging the words, the first four lines of which we here adduce: - 'ēth lāmoth veeth lalěděth 'ēth 'ēth nathu'ǎ lǎ'ǎqor veeth lathǎ'ǎth 'ēth lirpō veeth lǎhǎrog 'ēth livnoth veeth liphrots) "To be born has its time, and to die has its time; to plant has its time, and to root up that which is planted has its time." The inf. ללדת signifies nothing else than to bring forth; but when that which is brought forth comes more into view than she who brings forth, it is used in the sense of being born (cf. Jer 25:34, לט = להטּבח); ledah, Hos 9:11, is the birth; and in the Assyr., li-id-tu, li-i-tu, li-da-a-tu, designates posterity, progenies. Since now lālǎděth has here lāmuth as contrast, and thus does not denote the birth-throes of the mother, but the child's beginning of life, the translation, "to be born has its time," is more appropriate to what is designed than "to bring forth has its time." What Zckler, after Hitzig, objects that by lěděth a הפץ an undertaking, and thus a conscious, intended act must be named, is not applicable; for לכּל standing at the beginning comprehends doing and suffering, and death also (apart from suicide) is certainly not an intended act, frequently even an unconscious suffering. Instead of לטעת (for which the form לטּעת (Note: This Abulwalid found in a correct Damascus ms., Michlol 81b.) is found, cf. למּוט, Ps 66:9), the older language uses לנטע, Jer 1:10. In still more modern Heb. the expression used would be ליטע, i.e., לטּע (Shebith ii. 1). עקד has here its nearest signification: to root up (denom. of עקּד, root), like עקר, 4Kings 3:25, where it is the Targ. word for הפּיל (to fell trees). From out-rooting, which puts an end to the life of plants, the transition is now made to putting to death. John Gill 3:2 A time to be born,.... The Targum is, "to beget sons and daughters;'' but rather it is to bear them, there being a time in nature fixed for that, called the hour of a woman, Job 14:1; and a time to die; the time of a man's coming into the world and going out of it, both being fixed by the Lord (f): this is true of all men in general, of all men that come into the world, for whom it is appointed that they shall die; and particularly of Christ, whose birth was at the time appointed by the Father, in the fulness of time; and whose death was in due time, nor could his life be taken away before his hour was come, Jn 7:30; and this holds good of every individual man; his birth is at the time God has fixed it; that any man is born into the world, is of God; no man comes into it at his own pleasure or another's, but at the will of God, and when he pleases, not sooner nor later; and the time of his going out of the world is settled by him, beyond which time he cannot live, and sooner he cannot die, Job 14:5; and though no mention is made of the interval of life between a man's birth and death, yet all events intervening are appointed by God; as the place of his abode; his calling and station of life; all circumstances of prosperity and adversity; all diseases of body, and what lead on to death, and issue in it: the reason why these two are put so close together is, to show the certainty of death; that as sure as a man is born, so sure shall he die; and the frailty and shortness of life, which is but an hand's breadth, passes away like a tale that is told, yea, is as nothing; so that no account is made of it, as if there was no time allotted it, or that it deserved no mention; and also to observe that the seeds of mortality and death are in men as soon as they are born; as soon as they begin to live they begin to die, death is working in them; a time to plant; a tree, as the Targum, or any herb; and a time to pluck up that which is planted; a tree or herb, as before, when grown to its ripeness, and fit for use; or when grown old, barren, and unfruitful; there are particular seasons for planting plants, and some for one and some for another. This may be applied in a civil sense to planting and plucking up kingdoms and states; see Jer 1:10; as it is by the Jews, particularly to the planting and plucking up of the kingdom of Israel; the people of Israel were a vine brought out of Egypt and planted in the land of Canaan, and afterwards plucked up and carried captive into Babylon; and afterwards planted again, and then again plucked up by the Romans; and will be assuredly planted in their own land again; see Ps 80:8; It may be illustrated in a spiritual sense by the planting of the Jewish church, sometimes compared to a vineyard; and the plucking it up, abolishing their church state and ordinances; and by planting Gospel churches in the Gentile world, and plucking them up again, as in the seven cities of Asia; or removing the candlestick out of its place; and by planting particular persons in churches, and removing them again: some indeed that are planted in the house of the Lord are planted in Christ, and rooted and grounded in the love of God; are plants which Christ's Father has planted, and will never be rooted up; but there are others who are planted through the external ministry of the word, or are plants only by profession, and these become twice dead, plucked up by the roots; and there are times for these things, Ps 92:14. (f) "Stat sua cuique dies, breve et irreparabile tempus omnibus est vitae"; Virgil. Aeneid. l. 10. John Wesley 3:2 To die - And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered. Robert Jamieson, A. R. Fausset and David Brown 3:2 time to die-- (Ps 31:15; Heb 9:27). plant--A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. GILL takes it, not so well, figuratively (Jer 18:7, Jer 18:9; Amos 9:15; Mt 15:13).
3:33:3: Ժամանակ սպանանելոյ, եւ ժամանա՛կ բժշկելոյ։ Ժամանակ քակելոյ, եւ ժամանա՛կ շինելոյ։ 3 սպանելու ժամանակը եւ բժշկելու ժամանակը, քանդելու ժամանակը եւ շինելու ժամանակը, 3 Մեռցնելու ժամանակ եւ բժշկելու ժամանակ, Փլցնելու ժամանակ ու շինելու ժամանակ, ժամանակ սպանանելոյ, եւ ժամանակ բժշկելոյ. ժամանակ քակելոյ, եւ ժամանակ շինելոյ: 3:3: Ժամանակ սպանանելոյ, եւ ժամանա՛կ բժշկելոյ։ Ժամանակ քակելոյ, եւ ժամանա՛կ շինելոյ։ 3 սպանելու ժամանակը եւ բժշկելու ժամանակը, քանդելու ժամանակը եւ շինելու ժամանակը, 3 Մեռցնելու ժամանակ եւ բժշկելու ժամանակ, Փլցնելու ժամանակ ու շինելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 время убивать, и время врачевать; время разрушать, и время строить; 3:3 καιρὸς καιρος season; opportunity τοῦ ο the ἀποκτεῖναι αποκτεινω kill καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἰάσασθαι ιαομαι heal καιρὸς καιρος season; opportunity τοῦ ο the καθελεῖν καθαιρεω take down; demolish καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the οἰκοδομῆσαι οικοδομεω build 3:3 עֵ֤ת ʕˈēṯ עֵת time לַ la לְ to הֲרֹוג֙ hᵃrôḡ הרג kill וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to רְפֹּ֔וא rᵊppˈô רפא heal עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to פְרֹ֖וץ fᵊrˌôṣ פרץ break וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to בְנֹֽות׃ vᵊnˈôṯ בנה build 3:3. tempus occidendi et tempus sanandi tempus destruendi et tempus aedificandiA time to kill, and a time to heal. A time to destroy, and a time to build. 3. a time to kill, and a time to heal; a time to break down, and a time to build up; A time to kill, and a time to heal; a time to break down, and a time to build up: 3:3 время убивать, и время врачевать; время разрушать, и время строить; 3:3 καιρὸς καιρος season; opportunity τοῦ ο the ἀποκτεῖναι αποκτεινω kill καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἰάσασθαι ιαομαι heal καιρὸς καιρος season; opportunity τοῦ ο the καθελεῖν καθαιρεω take down; demolish καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the οἰκοδομῆσαι οικοδομεω build 3:3 עֵ֤ת ʕˈēṯ עֵת time לַ la לְ to הֲרֹוג֙ hᵃrôḡ הרג kill וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to רְפֹּ֔וא rᵊppˈô רפא heal עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to פְרֹ֖וץ fᵊrˌôṣ פרץ break וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to בְנֹֽות׃ vᵊnˈôṯ בנה build 3:3. tempus occidendi et tempus sanandi tempus destruendi et tempus aedificandi A time to kill, and a time to heal. A time to destroy, and a time to build. 3. a time to kill, and a time to heal; a time to break down, and a time to build up; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:3: A time to kill, - heal, - break down, - build up - "The healing art, when out of season used, Pernicious proves, and serves to hasten death. But timely medicines drooping nature raise, And health restore - Now, Justice wields her sword With wholesome rigour, nor the offender spares: But Mercy now is more expedient found. On crazy fabrics ill-timed cost bestow'd No purpose answers, when discretion bids To pull them down, and wait a season fit To build anew." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: time to kill: Deu 32:39; Sa1 2:6, Sa1 2:25; Hos 6:1, Hos 6:2 a time to heal: Num 26:6-9; isa 38:5-20; Jer 33:6; Luk 9:54-56; Act 5:15, Act 5:16 a time to break: Isa 5:5, Isa 5:6, Isa 44:26; Jer 31:28, Jer 45:4; Eze 13:14; Dan 9:25-27; Zac 1:12 Carl Friedrich Keil and Franz Delitzsch 3:3 "To put to death has its time, and to heal has its time; to pull down has its time, and to build has its time." That harog (to kill) is placed over against "to heal," Hitzig explains by the remark that harog does not here include the full consequences of the act, and is fitly rendered by "to wound." But "to put to death" is nowhere = "nearly to put to death," - one who is harug is not otherwise to be healed than by resurrection from the dead, Ezek 37:6. The contrast has no need for such ingenuity to justify it. The striking down of a sound life stands in contrast to the salvation of an endangered life by healing, and this in many situations of life, particularly in war, in the administration of justice, and in the defence of innocence against murder or injury, may be fitting. Since the author does not present these details from a moral point of view, the time here is not that which is morally right, but that which, be it morally right or not, has been determined by God, the Governor of the world and Former of history, who makes even that which is evil subservient to His plan. With the two pairs of γένεσις καὶ φθορά there are two others associated in Eccles 3:3; with that, having reference, 2b, to the vegetable world, there here corresponds one referring to buildings; to פּרוץ (synon. הרוס, Jer 1:10) stands opposed בּנות (which is more than גּדור), as at 2Chron 32:5. These contrasts between existence and non-existence are followed by contrasts within the limits of existence itself: - John Gill 3:3 A time to kill, and a time to heal,.... A time to kill may be meant of a violent death, as a time to die is of a natural one; so the Targum, "a time to kill in war;'' or else, by the hand of the civil magistrate, such who deserve death. Aben Ezra interprets it "to wound", because of the opposite "to heal"; and so there is a time when wounds and diseases are incurable, and baffle all the skill of the physician, being designed unto death; and there is a time when, by the blessing of God on means, they are healed; the wound or sickness not being unto death: so the Targum paraphrases the last clause, "to heal one that lies sick.'' This may be applied in a civil sense to calamities in kingdoms, and a restoration of peace and plenty to them; which is the property of God alone, who in this sense kills and makes alive in his own time, Deut 32:39; And in a spiritual sense to the ministers of the word, who are instruments of slaying souls by the law, which is the killing letter, and of healing them by the Gospel, which pours in the oil and wine of peace and pardon through the blood of Christ, and so binds up and heals the broken hearted; and there is a time for both; a time to break down, and a time to build up; to break down a building, and build a waste, as the Targum; to break down cities and the walls of them, as the of Jerusalem by Nebuchadnezzar; and to build them up: as in the times of Nehemiah and Zerubbabel: and so in a spiritual sense to break down the church of God, the tabernacle of David, and to raise up and repair the breaches of it; to build up Zion, and the walls of Jerusalem, or to restore the Gospel church state to its glory, for which there is a set time; see Amos 9:11. John Wesley 3:3 To kill - When men die a violent death. To heal - When he who seemed to be mortally wounded is healed. Robert Jamieson, A. R. Fausset and David Brown 3:3 time to kill--namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder. to heal--God has His times for "healing" (literally, Is 38:5, Is 38:21; figuratively, Deut 32:39; Hos 6:1; spiritually, Ps 147:3; Is 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious. time to break down--cities, as Jerusalem, by Nebuchadnezzar. build up--as Jerusalem, in the time of Zerubbabel; spiritually (Amos 9:11), "the set time" (Ps 102:13-16).
3:43:4: Ժամանակ լալոյ, եւ ժամանա՛կ ծիծաղելոյ։ Ժամանակ կոծելոյ, եւ ժամանա՛կ կաքաւելոյ։ 4 լալու ժամանակը եւ ծիծաղելու ժամանակը, ողբալու ժամանակը եւ պարելու ժամանակը, 4 Լալու ժամանակ եւ ծիծաղելու ժամանակ, Սուգ ընելու ժամանակ ու կաքաւելու ժամանակ, ժամանակ լալոյ, եւ ժամանակ ծիծաղելոյ. ժամանակ կոծելոյ, եւ ժամանակ կաքաւելոյ: 3:4: Ժամանակ լալոյ, եւ ժամանա՛կ ծիծաղելոյ։ Ժամանակ կոծելոյ, եւ ժամանա՛կ կաքաւելոյ։ 4 լալու ժամանակը եւ ծիծաղելու ժամանակը, ողբալու ժամանակը եւ պարելու ժամանակը, 4 Լալու ժամանակ եւ ծիծաղելու ժամանակ, Սուգ ընելու ժամանակ ու կաքաւելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 время плакать, и время смеяться; время сетовать, и время плясать; 3:4 καιρὸς καιρος season; opportunity τοῦ ο the κλαῦσαι κλαιω weep; cry καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the γελάσαι γελαω laugh καιρὸς καιρος season; opportunity τοῦ ο the κόψασθαι κοπτω cut; mourn καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ὀρχήσασθαι ορχεομαι dance 3:4 עֵ֤ת ʕˈēṯ עֵת time לִ li לְ to בְכֹּות֙ vᵊkkôṯ בכה weep וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to שְׂחֹ֔וק śᵊḥˈôq שׂחק laugh עֵ֥ת ʕˌēṯ עֵת time סְפֹ֖וד sᵊfˌôḏ ספד lament וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time רְקֹֽוד׃ rᵊqˈôḏ רקד skip 3:4. tempus flendi et tempus ridendi tempus plangendi et tempus saltandiA time to weep, and a time to laugh. A time to mourn, and a time to dance. 4. a time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to weep, and a time to laugh; a time to mourn, and a time to dance: 3:4 время плакать, и время смеяться; время сетовать, и время плясать; 3:4 καιρὸς καιρος season; opportunity τοῦ ο the κλαῦσαι κλαιω weep; cry καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the γελάσαι γελαω laugh καιρὸς καιρος season; opportunity τοῦ ο the κόψασθαι κοπτω cut; mourn καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ὀρχήσασθαι ορχεομαι dance 3:4 עֵ֤ת ʕˈēṯ עֵת time לִ li לְ to בְכֹּות֙ vᵊkkôṯ בכה weep וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to שְׂחֹ֔וק śᵊḥˈôq שׂחק laugh עֵ֥ת ʕˌēṯ עֵת time סְפֹ֖וד sᵊfˌôḏ ספד lament וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time רְקֹֽוד׃ rᵊqˈôḏ רקד skip 3:4. tempus flendi et tempus ridendi tempus plangendi et tempus saltandi A time to weep, and a time to laugh. A time to mourn, and a time to dance. 4. a time to weep, and a time to laugh; a time to mourn, and a time to dance; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:4: A time to weep, - laugh, - mourn, - dance - - "When private griefs affect The heart, our tears with decent sorrow flow; Nor less becoming, when the public mourns, To vent the deepest sighs. But all around When things a smiling aspect bear, our souls May well exult; 'tis then a time for joy." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: time to weep: Neh 8:9-12, Neh 9:1-38; Psa 30:5, Psa 126:1, Psa 126:2, Psa 126:5, Psa 126:6; Isa 22:12, Isa 22:13; Mat 9:15; Mat 11:17; Joh 16:20-22; Rom 12:15; Co2 7:10; Jam 4:9 a time to laugh: Gen 21:6; Luk 1:13, Luk 1:14, Luk 1:58, Luk 6:21-25 to dance: Exo 15:20; Sa2 6:16 Carl Friedrich Keil and Franz Delitzsch 3:4 "To weep has its time, and to laugh has its time; to mourn has its time, and to dance has its time." It is possible that the author was led by the consonance from livnoth to livkoth, which immediately follows it; but the sequence of the thoughts is at the same time inwardly mediated, for sorrow kills and joy enlivens, Sir. 32:21-24. ספוד is particularly lamentation for the dead, Zech 12:10; and רקוד, dancing (in the more modern language the usual word for hholēl, kirkēr, hhāgǎg) at a marriage festival and on other festal occasions. Tit is more difficult to say what leads the author to the two following pairs of contrasts: - John Gill 3:4 A time to weep, and a time to laugh,.... There is a time for these things, as it goes ill or well with persons, as to their health, estate, or friends; and as it goes ill or well with kingdoms and states. The Jews wept when they were in Babylon, and their mouths were filled with laughter when their captivity was returned, Ps 137:1; and as it goes ill or well with the church of Christ, when there are corruptions in doctrine and worship, a neglect of ordinances, declensions in faith and practice, few instances of conversion, and there are divisions and contentions, it is a time for the mourners in Zion to weep but when God creates Jerusalem a rejoicing, and her people a joy, or makes her an eternal excellency, and the praise of the whole earth, then it is a time to rejoice and be glad, Is 61:3; and as it is, with believers, when Christ is withdrawn from them, it is a time to lament, but, when the bridegroom is with them, it is a time of joy; when it is a night of darkness and desertion, weeping endures, but when the morning comes, the day breaks, and the sun of righteousness arises, joy comes with it, Mt 9:15 Jn 16:19. Now in the present state is the saints' weeping time; in the time to come they will laugh, or be filled with joy unspeakable and full of glory, Lk 6:21; a time to mourn, and a time to dance; to mourn at funerals, and to dance at festivals; in a spiritual sense, God sometimes turns the mourning of his people into dancing, or joy, which that is expressive of; see Ps 30:11. John Wesley 3:4 To weep - When men have just occasion for weeping. Robert Jamieson, A. R. Fausset and David Brown 3:4 mourn--namely, for the dead (Gen 23:2). dance--as David before the ark (2Kings 6:12-14; Ps 30:11); spiritually (Mt 9:15; Lk 6:21; Lk 15:25). The Pharisees, by requiring sadness out of time, erred seriously.
3:53:5: Ժամանակ ցրելոյ քարինս, եւ ժամանա՛կ ժողովելոյ քարինս։ Ժամանակ գիրկս արկանելոյ, եւ ժամանա՛կ հեռանալոյ ՚ի գի՛րկս արկանելոյ[8478]։ [8478] Ոմանք. Ժամանակ ձգելոյ զքարինս։ 5 քարեր կտրելու ժամանակը եւ քարերը հաւաքելու ժամանակը, գրկելու ժամանակը եւ գրկից հեռանալու ժամանակը, 5 Քարեր դուրս նետելու ժամանակ ու քարեր հաւաքելու ժամանակ, Գրկելու ժամանակ ու գրկէ հեռացնելու ժամանակ, ժամանակ ձգելոյ քարինս, եւ ժամանակ ժողովելոյ քարինս. ժամանակ գիրկս արկանելոյ, եւ ժամանակ հեռանալոյ ի գիրկս արկանելոյ: 3:5: Ժամանակ ցրելոյ քարինս, եւ ժամանա՛կ ժողովելոյ քարինս։ Ժամանակ գիրկս արկանելոյ, եւ ժամանա՛կ հեռանալոյ ՚ի գի՛րկս արկանելոյ[8478]։ [8478] Ոմանք. Ժամանակ ձգելոյ զքարինս։ 5 քարեր կտրելու ժամանակը եւ քարերը հաւաքելու ժամանակը, գրկելու ժամանակը եւ գրկից հեռանալու ժամանակը, 5 Քարեր դուրս նետելու ժամանակ ու քարեր հաւաքելու ժամանակ, Գրկելու ժամանակ ու գրկէ հեռացնելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 время разбрасывать камни, и время собирать камни; время обнимать, и время уклоняться от объятий; 3:5 καιρὸς καιρος season; opportunity τοῦ ο the βαλεῖν βαλλω cast; throw λίθους λιθος stone καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the συναγαγεῖν συναγω gather λίθους λιθος stone καιρὸς καιρος season; opportunity τοῦ ο the περιλαβεῖν περιλαμβανω and; even καιρὸς καιρος season; opportunity τοῦ ο the μακρυνθῆναι μακρυνω from; away περιλήμψεως περιλημψις embracing 3:5 עֵ֚ת ˈʕēṯ עֵת time לְ lᵊ לְ to הַשְׁלִ֣יךְ hašlˈîḵ שׁלך throw אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time כְּנֹ֣וס kᵊnˈôs כנס gather אֲבָנִ֑ים ʔᵃvānˈîm אֶבֶן stone עֵ֣ת ʕˈēṯ עֵת time לַ la לְ to חֲבֹ֔וק ḥᵃvˈôq חבק embrace וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time לִ li לְ to רְחֹ֥ק rᵊḥˌōq רחק be far מֵ mē מִן from חַבֵּֽק׃ ḥabbˈēq חבק embrace 3:5. tempus spargendi lapides et tempus colligendi tempus amplexandi et tempus longe fieri a conplexibusA time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces. 5. a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing: 3:5 время разбрасывать камни, и время собирать камни; время обнимать, и время уклоняться от объятий; 3:5 καιρὸς καιρος season; opportunity τοῦ ο the βαλεῖν βαλλω cast; throw λίθους λιθος stone καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the συναγαγεῖν συναγω gather λίθους λιθος stone καιρὸς καιρος season; opportunity τοῦ ο the περιλαβεῖν περιλαμβανω and; even καιρὸς καιρος season; opportunity τοῦ ο the μακρυνθῆναι μακρυνω from; away περιλήμψεως περιλημψις embracing 3:5 עֵ֚ת ˈʕēṯ עֵת time לְ lᵊ לְ to הַשְׁלִ֣יךְ hašlˈîḵ שׁלך throw אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time כְּנֹ֣וס kᵊnˈôs כנס gather אֲבָנִ֑ים ʔᵃvānˈîm אֶבֶן stone עֵ֣ת ʕˈēṯ עֵת time לַ la לְ to חֲבֹ֔וק ḥᵃvˈôq חבק embrace וְ wᵊ וְ and עֵ֖ת ʕˌēṯ עֵת time לִ li לְ to רְחֹ֥ק rᵊḥˌōq רחק be far מֵ mē מִן from חַבֵּֽק׃ ḥabbˈēq חבק embrace 3:5. tempus spargendi lapides et tempus colligendi tempus amplexandi et tempus longe fieri a conplexibus A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces. 5. a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:5: A time to cast away stones, - to gather stones, - to embrace, - to refrain - "One while domestic cares abortive prove, And then successful. Nature now invites Connubial pleasures: but, when languid grown, No less rejects." Albert Barnes: Notes on the Bible - 1834 3:5: Stones may be regarded either as materials for building, or as impediments to the fertility of land (see Kg2 3:19, Kg2 3:25; Isa 5:2). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: to cast: Jos 4:3-9, Jos 10:27; Sa2 18:17, Sa2 18:18; Kg2 3:25 a time to embrace: Exo 19:15; Sa1 21:4, Sa1 21:5; Sol 2:6, Sol 2:7; Joe 2:16; Co1 7:5 refrain from: Heb. be far from Carl Friedrich Keil and Franz Delitzsch 3:5 "To throw stones has its time, and to gather together stones has its time; to embrace has its time, and to refrain from embracing has its time." Did the old Jewish custom exist at the time of the author, of throwing three shovelfuls of earth into the grave, and did this lead him to use the phrase השׁ אבּ? But we do not need so incidental a connection of the thought, for the first pair accords with the specific idea of life and death; by the throwing of stones a field is destroyed, 4Kings 3:25, or as expressed at 4Kings 3:19 is marred; and by gathering the stones together and removing them (which is called סקּל), it is brought under cultivation. Does לה, to embrace, now follow because it is done with the arms and hands? Scarcely; but the loving action of embracing stands beside the hostile, purposely injurious throwing of stones into a field, not exclusively (4Kings 4:16), but yet chiefly (as e.g., at Prov 5:20) as referring to love for women; the intensive in the second member is introduced perhaps only for the purpose of avoiding the paronomasia lirhhoq mahhavoq. The following pair of contrasts is connected with the avoiding or refraining from the embrace of love: - John Gill 3:5 A time to cast away stones, and a time to gather stones together,.... To cast stones out of a field or vineyard where they are hurtful, and to gather them together to make walls and fences of, or build houses with; and may be understood both of throwing down buildings, as the temple of Jerusalem, so that not one stone was left upon another; of pouring out the stones of the sanctuary, and of gathering them again and laying them on one another; which was done when the servants of the Lord took pleasure in the stones of Zion, and favoured the dust thereof. Some understand this of precious stones, and of casting them away through luxury, wantonness, or contempt, and gathering them again: and it may be applied, as to the neglect of the Gentiles for a long time, and the gathering of those stones of which children were raised to Abraham; so of the casting away of the Jews for their rejection of the Messiah, and of the gathering of them again by conversion, when they shall be as the stones of a crown, lifted up as an ensign on his land, Zech 9:16; a time to embrace, and a time to refrain from embracing: or "to be far from" (g) it; it may not only design conjugal embraces (h), but parents embracing their children, as Jacob did his; and one brother embracing another, as Esau Jacob, and one friend embracing another; all which is very proper and agreeable at times: but there are some seasons so very calamitous and distressing, in which persons are obliged to drop such fondnesses: it is true, in a spiritual sense, of the embraces of Christ and believers, which sometimes are, and sometimes are not, enjoyed, Prov 4:8. (g) "tempus elongandi se", Pagninus, Montanus; "tempus longe fieri", V. L. (h) "Optatos dedit amplexus", Virgil. Aeneid. 8. v. 405. John Wesley 3:5 Stones - Which were brought together in order to the building of a wall or house. To embrace - When persons perform all friendly offices one to another. Robert Jamieson, A. R. Fausset and David Brown 3:5 cast away stones--as out of a garden or vineyard (Is 5:2). gather--for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (Eph 2:19-20), and children of Abraham (Mt 3:9); so the restored Jews hereafter (Ps 102:13-14; Zech 9:16). refrain . . . embracing-- (Joel 2:16; 1Cor 7:5-6).
3:63:6: Ժամանակ խնդրելոյ, եւ ժամանա՛կ կորուսանելոյ։ Ժամանակ պահելոյ, եւ ժամանա՛կ արտաքս հանելոյ։ 6 փնտռելու ժամանակը եւ կորցնելու ժամանակը, պահելու ժամանակը եւ դուրս նետելու ժամանակը, 6 Փնտռելու ժամանակ եւ կորսնցնելու ժամանակ, ժամանակ խնդրելոյ, եւ ժամանակ կորուսանելոյ. ժամանակ պահելոյ, եւ ժամանակ արտաքս հանելոյ: 3:6: Ժամանակ խնդրելոյ, եւ ժամանա՛կ կորուսանելոյ։ Ժամանակ պահելոյ, եւ ժամանա՛կ արտաքս հանելոյ։ 6 փնտռելու ժամանակը եւ կորցնելու ժամանակը, պահելու ժամանակը եւ դուրս նետելու ժամանակը, 6 Փնտռելու ժամանակ եւ կորսնցնելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:63:6 время искать, и время терять; время сберегать, и время бросать; 3:6 καιρὸς καιρος season; opportunity τοῦ ο the ζητῆσαι ζητεω seek; desire καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἀπολέσαι απολλυμι destroy; lose καιρὸς καιρος season; opportunity τοῦ ο the φυλάξαι φυλασσω guard; keep καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἐκβαλεῖν εκβαλλω expel; cast out 3:6 עֵ֤ת ʕˈēṯ עֵת time לְ lᵊ לְ to בַקֵּשׁ֙ vaqqˌēš בקשׁ seek וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לְ lᵊ לְ to אַבֵּ֔ד ʔabbˈēḏ אבד perish עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to שְׁמֹ֖ור šᵊmˌôr שׁמר keep וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to הַשְׁלִֽיךְ׃ hašlˈîḵ שׁלך throw 3:6. tempus adquirendi et tempus perdendi tempus custodiendi et tempus abiciendiA time to get, and a time to lose. A time to keep, and a time to cast away. 6. a time to seek, and a time to lose; a time to keep, and a time to cast away; A time to get, and a time to lose; a time to keep, and a time to cast away: 3:6 время искать, и время терять; время сберегать, и время бросать; 3:6 καιρὸς καιρος season; opportunity τοῦ ο the ζητῆσαι ζητεω seek; desire καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἀπολέσαι απολλυμι destroy; lose καιρὸς καιρος season; opportunity τοῦ ο the φυλάξαι φυλασσω guard; keep καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ἐκβαλεῖν εκβαλλω expel; cast out 3:6 עֵ֤ת ʕˈēṯ עֵת time לְ lᵊ לְ to בַקֵּשׁ֙ vaqqˌēš בקשׁ seek וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לְ lᵊ לְ to אַבֵּ֔ד ʔabbˈēḏ אבד perish עֵ֥ת ʕˌēṯ עֵת time לִ li לְ to שְׁמֹ֖ור šᵊmˌôr שׁמר keep וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to הַשְׁלִֽיךְ׃ hašlˈîḵ שׁלך throw 3:6. tempus adquirendi et tempus perdendi tempus custodiendi et tempus abiciendi A time to get, and a time to lose. A time to keep, and a time to cast away. 6. a time to seek, and a time to lose; a time to keep, and a time to cast away; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:6: A time to get, - to lose, - to keep, - to cast away - - "Commerce produces wealth, Whilst time of gaining lasts; from every point Blow prosperous gales. Now heaven begins to lower, And all our hopes are blasted. Prudence bids, One while, our treasure to reserve, and then With liberal hand to scatter wide. How oft In raging storms, the owner wisely casts Into the deep his precious merchandise, To save the foundering bark! Albert Barnes: Notes on the Bible - 1834 3:6: Get ... lose - Rather, seek, and a time to give up for lost. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:6: time to get: or, time to seek, Gen 30:30-43, Gen 31:18; Exo 12:35, Exo 12:36; Deu 8:17, Deu 8:18; Kg2 5:26, Kg2 8:9, an a time to lose, Mat 16:25, Mat 16:26, Mat 19:29; Mar 8:35-37, Mar 10:28-30; Luk 9:24, Luk 9:25 and a time to cast: Ecc 11:1; Kg2 7:15; Psa 112:9; Isa 2:20; Jon 1:5; Act 27:19, Act 27:38; Phi 3:7, Phi 3:8; Heb 10:34, Heb 10:35 Carl Friedrich Keil and Franz Delitzsch 3:6 "To seek has its time, and to lose has its time; to lay up has its time, and to throw away has its time." Vaihinger and others translate לאבּד, to give up as lost, which the Pih. signifies first as the expression of a conscious act. The older language knows it only in the stronger sense of bringing to ruin, making to perish, wasting (Prov 29:3). But in the more modern language, אבד, like the Lat. perdere, in the sense of "to lose," is the trans. to the intrans. אבד, e.g., Tahoroth; viii. 3, "if one loses (המאבּד) anything," etc.; Sifri, at Deut 24:19, "he who has lost (מאבּד) a shekel," etc. In this sense the Palest.-Aram. uses the Aphel אובד, e.g., Jer. Meza ii. 5, "the queen had lost (אובדת) her ornament." The intentional giving up, throwing away from oneself, finds its expression in להשׁ. The following pair of contrasts refers the abandoning and preserving to articles of clothing: - John Gill 3:6 A time to get, and a time to lose,.... To get substance, as the Targum, and to lose it; wealth and riches, honour and glory, wisdom and knowledge: or, "to seek, and to lose" (i); a time when the sheep of the house of Israel, or God's elect, were lost, and a time to seek them again; which was, lone by Christ in redemption, and by the Spirit of God, in effectual calling; a time to keep, and a time to cast away; to keep a thing, and to cast it away, into the sea, in the time of a great tempest, as the Targum; as did the mariners in the ship in which Jonah was, and those in which the Apostle Paul was, Jon 1:5; It may be interpreted of keeping riches, and which are sometimes kept too close, and to the harm of the owners of them; and of scattering them among the poor, or casting them upon the waters; see Eccles 5:13. (i) "tempus quaerendi", Pagninus, Montanus, Tigurine version, Piscator, Mercerus, Gejerus, Rambachius. John Wesley 3:6 To life - When men lose their estates, either by God's providence, or by their own choice. To cast away - When a man casts away his goods voluntarily, as in a storm, to save his life, or out of love and obedience to God. Robert Jamieson, A. R. Fausset and David Brown 3:6 time to get--for example, to gain honestly a livelihood (Eph 4:23). lose--When God wills losses to us, then is our time to be content. keep--not to give to the idle beggar (Th2 3:10). cast away--in charity (Prov 11:24); or to part with the dearest object, rather than the soul (Mk 9:43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Lk 10:40-42).
3:73:7: Ժամանակ պատառելոյ, եւ ժամանա՛կ կարկատելոյ։ Ժամանակ լռելոյ, եւ ժամանա՛կ խօսելոյ։ 7 պատռելու ժամանակը եւ կարկատելու ժամանակը, լռելու ժամանակը եւ խօսելու ժամանակը, 7 Պատռելու ժամանակ եւ կարելու ժամանակ, Լռելու ժամանակ ու խօսելու ժամանակ, ժամանակ պատառելոյ, եւ ժամանակ կարկատելոյ. ժամանակ լռելոյ, եւ ժամանակ խօսելոյ: 3:7: Ժամանակ պատառելոյ, եւ ժամանա՛կ կարկատելոյ։ Ժամանակ լռելոյ, եւ ժամանա՛կ խօսելոյ։ 7 պատռելու ժամանակը եւ կարկատելու ժամանակը, լռելու ժամանակը եւ խօսելու ժամանակը, 7 Պատռելու ժամանակ եւ կարելու ժամանակ, Լռելու ժամանակ ու խօսելու ժամանակ, zohrab-1805▾ eastern-1994▾ western am▾	3:73:7 время раздирать, и время сшивать; время молчать, и время говорить; 3:7 καιρὸς καιρος season; opportunity τοῦ ο the ῥῆξαι ρηγνυμι gore; burst καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ῥάψαι ραπτω season; opportunity τοῦ ο the σιγᾶν σιγαω keep silent καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the λαλεῖν λαλεω talk; speak 3:7 עֵ֤ת ʕˈēṯ עֵת time לִ li לְ to קְרֹ֨ועַ֙ qᵊrˈôₐʕ קרע tear וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to תְפֹּ֔ור ṯᵊppˈôr תפר sew עֵ֥ת ʕˌēṯ עֵת time לַ la לְ to חֲשֹׁ֖ות ḥᵃšˌôṯ חשׁה be silent וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to דַבֵּֽר׃ ḏabbˈēr דבר speak 3:7. tempus scindendi et tempus consuendi tempus tacendi et tempus loquendiA time to rend, and a time to sew. A time to keep silence, and a time to speak. 7. a time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to rend, and a time to sew; a time to keep silence, and a time to speak: 3:7 время раздирать, и время сшивать; время молчать, и время говорить; 3:7 καιρὸς καιρος season; opportunity τοῦ ο the ῥῆξαι ρηγνυμι gore; burst καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the ῥάψαι ραπτω season; opportunity τοῦ ο the σιγᾶν σιγαω keep silent καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the λαλεῖν λαλεω talk; speak 3:7 עֵ֤ת ʕˈēṯ עֵת time לִ li לְ to קְרֹ֨ועַ֙ qᵊrˈôₐʕ קרע tear וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to תְפֹּ֔ור ṯᵊppˈôr תפר sew עֵ֥ת ʕˌēṯ עֵת time לַ la לְ to חֲשֹׁ֖ות ḥᵃšˌôṯ חשׁה be silent וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time לְ lᵊ לְ to דַבֵּֽר׃ ḏabbˈēr דבר speak 3:7. tempus scindendi et tempus consuendi tempus tacendi et tempus loquendi A time to rend, and a time to sew. A time to keep silence, and a time to speak. 7. a time to rend, and a time to sew; a time to keep silence, and a time to speak; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:7: A time to rend, - sew, - keep silence, - speak - - "Intestine broils And factions rend a state: at length the breach Is heal'd, and rest ensues. Wisdom restrains The tongue, when words are vain: but now, 'Tis time to speak, and silence would be criminal." Albert Barnes: Notes on the Bible - 1834 3:7: Rend - i. e., Tear garments in sign of mourning or anger. See Sa2 1:2, Sa2 1:11 ff. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:7: time to rend: Gen 37:29, Gen 37:34; Sa2 1:11, Sa2 3:31; Kg1 21:27; Kg2 5:7, Kg2 6:30; Jer 36:24; Joe 2:13; Act 9:39 time to keep: Job 2:13; Psa 39:2; Isa 36:21; Jer 8:14; Lam 3:28; Amo 5:13, Amo 8:3; Mic 7:5 and a time to speak: Gen 44:18, Gen 44:34; Sa1 19:4, Sa1 19:5, Sa1 25:24-44; Est 4:13, Est 4:14, Est 7:4; Job 32:4-37:24; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Luk 19:37-40; Act 4:20 Carl Friedrich Keil and Franz Delitzsch 3:7 7a. "To rend has its time, and to sew has its time." When evil tidings come, when the tidings of death come, then is the time for rending the garments (2Kings 13:31), whether as a spontaneous outbreak of sorrow, or merely as a traditionary custom. - The tempest of the affections, however, passes by, and that which was torn is again sewed together. Perhaps it is the recollection of great calamities which leads to the following contrasts: - 7b. "To keep silence has its time, and to speak has its time." Severe strokes of adversity turn the mind in quietness back upon itself; and the demeanour most befitting such adversity is silent resignation (cf. 4Kings 2:3, 4Kings 2:5). This mediation of the thought is so much the more probable, as in all these contrasts it is not so much the spontaneity of man that comes into view, as the pre-determination and providence of God. The following contrasts proceed on the view that God has placed us in relations in which it is permitted to us to love, or in which our hatred is stirred up: - John Gill 3:7 A time to rend, and a time to sew,.... To rend garments, in case of blasphemy, and in times of mourning and fasting, and then to sew them up when they are over; see Is 37:1; This the Jews apply to the rending of the ten tribes from Rehoboam, signified by the rending of Jeroboam's garment, 3Kings 11:30; the sewing up or uniting of which is foretold, Ezek 37:22. Some interpret it of the rending of the Jewish church state, signified by the rending of the vail, at the death of Christ; and of the constituting the Gospel church state among the Gentiles; a time to keep silence, and a time to speak (k); when it is an evil time, a time of calamity in a nation, it is not a time to be loquacious and talkative, especially in a vain and ludicrous way, Amos 5:13; or when a particular friend or relation is in distress, as in the case of Job and his friends, Job 2:13; or when in the presence of wicked men, who make a jest of everything serious and religious, Ps 39:1; and so when under afflictive dispensations of Providence, it is a time to be still and dumb, and not open the mouth in a murmuring and complaining way, Lev 10:3. And, on the other hand, there is a time to speak, either publicly, of the truths of the Gospel, in the ministry of it, and in vindication of them; or privately, of Christian experience: there is a time when an open profession should be made of Christ, his word and ordinances, and when believers should speak to God in prayer and praise; which, should they not, the stones in the wall would cry out. (k) , , Homer. Odyss. 11. v. 378. John Wesley 3:7 To rent - When men rend their garments, as they did in great and sudden griefs. Robert Jamieson, A. R. Fausset and David Brown 3:7 rend--garments, in mourning (Joel 2:13); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (3Kings 11:30-31), to be "sewed" together hereafter (Ezek 37:15, Ezek 37:22). silence-- (Amos 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Lev 10:3; Ps 39:1-2, Ps 39:9).
3:83:8: Ժամանակ սիրելոյ, եւ ժամանա՛կ ատելո՛յ։ Ժամանակ պատերազմի, եւ ժամանա՛կ խաղաղութեան։ 8 սիրելու ժամանակը եւ ատելու ժամանակը, պատերազմի ժամանակը եւ խաղաղութեան ժամանակը: 8 Սիրելու ժամանակ եւ ատելու ժամանակ, Պատերազմի ժամանակ ու խաղաղութեան ժամանակ։ ժամանակ սիրելոյ, եւ ժամանակ ատելոյ. ժամանակ պատերազմի, եւ ժամանակ խաղաղութեան: 3:8: Ժամանակ սիրելոյ, եւ ժամանա՛կ ատելո՛յ։ Ժամանակ պատերազմի, եւ ժամանա՛կ խաղաղութեան։ 8 սիրելու ժամանակը եւ ատելու ժամանակը, պատերազմի ժամանակը եւ խաղաղութեան ժամանակը: 8 Սիրելու ժամանակ եւ ատելու ժամանակ, Պատերազմի ժամանակ ու խաղաղութեան ժամանակ։ zohrab-1805▾ eastern-1994▾ western am▾	3:83:8 время любить, и время ненавидеть; время войне, и время миру. 3:8 καιρὸς καιρος season; opportunity τοῦ ο the φιλῆσαι φιλεω like; fond of καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the μισῆσαι μισεω hate καιρὸς καιρος season; opportunity πολέμου πολεμος battle καὶ και and; even καιρὸς καιρος season; opportunity εἰρήνης ειρηνη peace 3:8 עֵ֤ת ʕˈēṯ עֵת time לֶֽ lˈe לְ to אֱהֹב֙ ʔᵉhˌōv אהב love וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to שְׂנֹ֔א śᵊnˈō שׂנא hate עֵ֥ת ʕˌēṯ עֵת time מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time שָׁלֹֽום׃ ס šālˈôm . s שָׁלֹום peace 3:8. tempus dilectionis et tempus odii tempus belli et tempus pacisA time of love, and a time of hatred. A time of war, and a time of peace. 8. a time to love, and a time to hate; a time for war, and a time for peace. A time to love, and a time to hate; a time of war, and a time of peace: 3:8 время любить, и время ненавидеть; время войне, и время миру. 3:8 καιρὸς καιρος season; opportunity τοῦ ο the φιλῆσαι φιλεω like; fond of καὶ και and; even καιρὸς καιρος season; opportunity τοῦ ο the μισῆσαι μισεω hate καιρὸς καιρος season; opportunity πολέμου πολεμος battle καὶ και and; even καιρὸς καιρος season; opportunity εἰρήνης ειρηνη peace 3:8 עֵ֤ת ʕˈēṯ עֵת time לֶֽ lˈe לְ to אֱהֹב֙ ʔᵉhˌōv אהב love וְ wᵊ וְ and עֵ֣ת ʕˈēṯ עֵת time לִ li לְ to שְׂנֹ֔א śᵊnˈō שׂנא hate עֵ֥ת ʕˌēṯ עֵת time מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war וְ wᵊ וְ and עֵ֥ת ʕˌēṯ עֵת time שָׁלֹֽום׃ ס šālˈôm . s שָׁלֹום peace 3:8. tempus dilectionis et tempus odii tempus belli et tempus pacis A time of love, and a time of hatred. A time of war, and a time of peace. 8. a time to love, and a time to hate; a time for war, and a time for peace. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:8: A time to love, - hate, - of war, - of peace - "Love turns to hatred; interest or caprice Dissolves the firmest knot by friendship tied. O'er rival nations, with revenge inflamed, Or lust of power, fell Discord shakes awhile Her baleful torch: now smiling Peace returns." The above paraphrase on the verses cited contains a general view of the principal occurrences of time, in reference to the human being, from his cradle to his grave, through all the operations of life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:8: time to love: Eze 16:8; Psa 139:21; Eph 3:19, Eph 5:25, Eph 5:28, Eph 5:29; Tit 2:4 a time to hate: Ch2 19:2; Luk 14:26; Rev 2:2 a time of war: Gen 14:14-17; jos 8:1-29, Jos 11:23; Sa2 10:6-19; Kg1 5:4; ch2 20:1-29, Ch2 20:30 Carl Friedrich Keil and Franz Delitzsch 3:8 "To love has its time, and to hate has its time; war has its time, and peace has its time." In the two pairs of contrasts here, the contents of the first are, not exclusively indeed (Ps 120:7), but yet chiefly referred to the mutual relations of peoples. It is the result of thoughtful intention that the quodlibet of 2 x 7 pairs terminates this for and against in "peace;" and, besides, the author has made the termination emphatic by this, that here "instead of infinitives, he introduces proper nouns" (Hitz.). John Gill 3:8 A time to love, and a time to hate,.... For one to love his friend, and to hate a man, a sinner, as the Targum; to love a friend while he continues such, and hate him, or less love him, when he proves treacherous and unfaithful; an instance of a change of love into hatred may be seen in the case of Amnon, 2Kings 13:15. A time of unregeneracy is a time of loving worldly lusts and sinful pleasures, the company of wicked men, and all carnal delights and recreations; and a time of conversion is a time to hate what was before loved, sin, and the conversion of sinners, the garment spotted with the flesh, the principles and practices, though not the persons, of ungodly men; and even to hate, that is, less love, the dearest friends and relations, in comparison of, or when in competition with, Christ; a time of war, and a time of peace; for nations to be engaged in war with each other, or to be at peace, which are continually revolving; and there is a time when there will be no more war. In a spiritual sense, the present time, or state of things, is a time of war; the Christian's life is a warfare state, though it will be soon accomplished, in which he is engaging in fighting with spiritual enemies, sin, Satan, and the world: the time to come, or future state, is a time of peace, when saints shall enter into peace, and be no more disturbed by enemies from within or from without. In the Midrash, all the above times and seasons are interpreted of Israel, and applied to them. John Wesley 3:8 To love - When God stirs up love, or gives occasion for the exercise of it. Robert Jamieson, A. R. Fausset and David Brown 3:8 hate--for example, sin, lusts (Lk 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God. a time of war . . . peace-- (Lk 14:31).
3:93:9: Արդ՝ զի՞նչ առաւելութիւն է այնմ որ առնէ որով ինքն ջանայ[8479]։[8479] Ոմանք. Եւ զինչ առաւելութիւն է արարողին. յորս ինքն ջա՛՛։ 9 Արդ, ի՞նչ օգուտ կայ մարդուն իր աշխատանքից, որի համար նա ջանք է թափում: 9 Աշխատողին՝ իր կատարած աշխատանքէն Ի՞նչ օգուտ կայ։ Արդ զի՞նչ առաւելութիւն է այնմ որ առնէ որով ինքն ջանայ: 3:9: Արդ՝ զի՞նչ առաւելութիւն է այնմ որ առնէ որով ինքն ջանայ[8479]։ [8479] Ոմանք. Եւ զինչ առաւելութիւն է արարողին. յորս ինքն ջա՛՛։ 9 Արդ, ի՞նչ օգուտ կայ մարդուն իր աշխատանքից, որի համար նա ջանք է թափում: 9 Աշխատողին՝ իր կատարած աշխատանքէն Ի՞նչ օգուտ կայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:93:9 Что пользы работающему от того, над чем он трудится? 3:9 τίς τις.1 who?; what? περισσεία περισσεια overflow τοῦ ο the ποιοῦντος ποιεω do; make ἐν εν in οἷς ος who; what αὐτὸς αυτος he; him μοχθεῖ μοχθεω weary with toil; sore distressed 3:9 מַה־ mah- מָה what יִּתְרֹון֙ yyiṯrôn יִתְרֹון profit הָֽ hˈā הַ the עֹושֶׂ֔ה ʕôśˈeh עשׂה make בַּ ba בְּ in אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] ה֥וּא hˌû הוּא he עָמֵֽל׃ ʕāmˈēl עָמֵל labouring 3:9. quid habet amplius homo de labore suoWhat hath man more of his labour? 9. What profit hath he that worketh in that wherein he laboureth? What profit hath he that worketh in that wherein he laboureth: 3:9 Что пользы работающему от того, над чем он трудится? 3:9 τίς τις.1 who?; what? περισσεία περισσεια overflow τοῦ ο the ποιοῦντος ποιεω do; make ἐν εν in οἷς ος who; what αὐτὸς αυτος he; him μοχθεῖ μοχθεω weary with toil; sore distressed 3:9 מַה־ mah- מָה what יִּתְרֹון֙ yyiṯrôn יִתְרֹון profit הָֽ hˈā הַ the עֹושֶׂ֔ה ʕôśˈeh עשׂה make בַּ ba בְּ in אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] ה֥וּא hˌû הוּא he עָמֵֽל׃ ʕāmˈēl עָמֵל labouring 3:9. quid habet amplius homo de labore suo What hath man more of his labour? 9. What profit hath he that worketh in that wherein he laboureth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9: В этой зависимости человеческой жизни от посторонних влияний, неустранимых волею человека, лежит главная причина бесплодности человеческих усилий, неосуществимости человеческого стремления к счастью. Adam Clarke: Commentary on the Bible - 1831 3:9: What profit hath he - What real good, what solid pleasure, is derived from all the labors of man? Necessity drives him to the principal part of his cares and toils; he labors that he may eat and drink; and he eats and drinks that he may be preserved alive, and kept from sickness and pain. Love of money, the basest of all passions, and restless ambition, drive men to many labors and expedients, which perplex and often destroy them. He, then, who lives without God, travails in pain all his days. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:9: Ecc 1:3, Ecc 2:11, Ecc 2:22, Ecc 2:23, Ecc 5:16; Pro 14:23; Mat 16:26 Carl Friedrich Keil and Franz Delitzsch 3:9 Since, then, everything has its time depending not on human influence, but on the determination and providence of God, the question arises: "What gain hath he that worketh in that wherewith he wearieth himself?" It is the complaint of Eccles 1:3 which is here repeated. From all the labour there comes forth nothing which carries in it the security of its continuance; but in all he does man is conditioned by the change of times and circumstances and relations over which he has no control. And the converse of this his weakness is short-sightedness. John Gill 3:9 What profit hath he that worketh in that wherein he laboureth? That is, he has none. This is an inference drawn from the above premises, and confirms what has been before observed, Eccles 1:3; Man has no profit of his labour, since his time is so short to enjoy it, and he leaves it to another, he knows not who; and, while he lives, is attended with continual vicissitudes and changes; sometimes it is a time for one thing, and sometimes for its contrary, so that there is nothing certain, and to be depended on; and a man can promise himself nothing in this world pleasant or profitable to him, and much less that will be of any advantage to him hereafter. The Targum adds, "to make treasures and gather mammon, unless he is helped by Providence above;'' though it is man's duty to labour, yet all his toil and labour will be fruitless without a divine blessing; there is a time and season for everything in providence, and there is no striving against that. John Wesley 3:9 What profit - Seeing then all events are out of man's power, and no man can do or enjoy any thing at his pleasure, but only when God pleaseth, as has been shewed in many particulars, and is as true and certain in all others, hence it follows, that all men's labours, without God's blessing, are unprofitable, and utterly insufficient to make them happy. Robert Jamieson, A. R. Fausset and David Brown 3:9 But these earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (Eccles 3:2) refers to his planting (Eccles 2:5); "laugh" (Eccles 3:4), to Eccles 2:1-2; "his mirth," "laughter"; "build up," "gather stones" (Eccles 3:3, Eccles 3:5), to his "building" (Eccles 2:4); "embrace," "love," to his "princess" (see on Eccles 2:8); "get" (perhaps also "gather," Eccles 3:5-6), to his "gathering" (Eccles 2:8). All these were of "no profit," because not in God's time and order of bestowing happiness.
3:103:10: Տեսի ես զամենայն զբաղումն զոր ետ Աստուած որդւոց մարդկան զբաղնուլ ՚ի նմա[8480]։ [8480] Ոմանք. Տեսի միանգամայն զբաղումն։ 10 Ես տեսայ այն բոլոր զբաղմունքները, որ Աստուած տուել է մարդու որդիներին, որ զբաղուեն: 10 Տեսայ այն զբաղումը, որ Աստուած մարդոց որդիներուն տուաւ, Որպէս զի անով զբաղին։ Տեսի ես զամենայն զբաղումն զոր ետ Աստուած որդւոց մարդկան` զբաղնուլ ի նմա: 3:10: Տեսի ես զամենայն զբաղումն զոր ետ Աստուած որդւոց մարդկան զբաղնուլ ՚ի նմա[8480]։ [8480] Ոմանք. Տեսի միանգամայն զբաղումն։ 10 Ես տեսայ այն բոլոր զբաղմունքները, որ Աստուած տուել է մարդու որդիներին, որ զբաղուեն: 10 Տեսայ այն զբաղումը, որ Աստուած մարդոց որդիներուն տուաւ, Որպէս զի անով զբաղին։ zohrab-1805▾ eastern-1994▾ western am▾	3:103:10 Видел я эту заботу, которую дал Бог сынам человеческим, чтобы они упражнялись в том. 3:10 εἶδον οραω view; see σὺν συν with; [definite object marker] τὸν ο the περισπασμόν περισπασμος who; what ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God τοῖς ο the υἱοῖς υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the περισπᾶσθαι περισπαω distract ἐν εν in αὐτῷ αυτος he; him 3:10 רָאִ֣יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עִנְיָ֗ן ʕinyˈān עִנְיָן occupation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧ן nāṯˈan נתן give אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לַ la לְ to עֲנֹ֥ות ʕᵃnˌôṯ ענה be worried בֹּֽו׃ bˈô בְּ in 3:10. vidi adflictionem quam dedit Deus filiis hominum ut distendantur in eaI have seen the trouble, which God hath given the sons of men to be exercised in it. 10. I have seen the travail which God hath given to the sons of men to be exercised therewith. I have seen the travail, which God hath given to the sons of men to be exercised in it: 3:10 Видел я эту заботу, которую дал Бог сынам человеческим, чтобы они упражнялись в том. 3:10 εἶδον οραω view; see σὺν συν with; [definite object marker] τὸν ο the περισπασμόν περισπασμος who; what ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God τοῖς ο the υἱοῖς υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the περισπᾶσθαι περισπαω distract ἐν εν in αὐτῷ αυτος he; him 3:10 רָאִ֣יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עִנְיָ֗ן ʕinyˈān עִנְיָן occupation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧ן nāṯˈan נתן give אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לַ la לְ to עֲנֹ֥ות ʕᵃnˌôṯ ענה be worried בֹּֽו׃ bˈô בְּ in 3:10. vidi adflictionem quam dedit Deus filiis hominum ut distendantur in ea I have seen the trouble, which God hath given the sons of men to be exercised in it. 10. I have seen the travail which God hath given to the sons of men to be exercised therewith. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 10: А между тем, человек не может погасить в себе жажды высшего блага. Его стремление к счастью, вложенное в него Самим Богом, постоянно и неудержимо толкает его на новые труды, на новые искания. Adam Clarke: Commentary on the Bible - 1831 3:10: I have seen the travail - Man is a sinner; and, because he is such, he suffers. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:10: Ecc 1:13, Ecc 1:14, Ecc 2:26; Gen 3:19; Th1 2:9; Th2 3:8 Carl Friedrich Keil and Franz Delitzsch 3:10 "I saw the travail, which God gave to the children of men to fatigue themselves with it - : He hath well arranged everything beautiful in its appointed time; He hath also put eternity in their heart, so that man cannot indeed wholly search through from beginning to end the work which God accomplisheth." As at Eccles 1:14, ראיתי is here seeing in the way of research, as elsewhere, e.g., at Eccles 2:24, it is as the result of research. In Eccles 3:10 the author says that he closely considered the labour of men, and in Eccles 3:11 he states the result. It is impossible to render the word ענין everywhere by the same German (or English) word: Eccles 1:13, wearisome trouble; Eccles 2:26, business; here: Geschftigkeit, the idea is in all the three places the same, viz., an occupation which causes trouble, costs effort. What presented itself to the beholder was (1) that He (viz., God, cf. Eccles 3:10 and Eccles 3:11) has made everything beautiful in its time. The author uses יפה as synon. of טוב (Eccles 3:17); also in other languages the idea of the beautiful is gradually more and more generalized. The suffix in בּעתּו does not refer to God, but to that which is in the time; this word is = ἐν καιρῷ ιδίῳ (Symm.), at its proper time (vid., Ps 1:3; Ps 104:27; Jer 5:24, etc.), since, as with יחדּו (together with) and כּלּו (every one), the suffix is no longer thought of as such. Like יפה, בעתו as pred. conception belongs to the verb: He has made everything beautiful; He has made everything (falling out) at its appointed time. - The beauty consists in this, that what is done is not done sooner or later than it ought to be, so as to connect itself as a constituent part to the whole of God's work. The pret. עשׂה is to be also interpreted as such: He "has made," viz., in His world-plan, all things beautiful, falling out at the appointed time; for that which acquires an actual form in the course of history has a previous ideal existence in the knowledge and will of God (vid., under Is 22:11; Is 37:26). That which presented itself to the beholder was - (2) the fact that He (God) had put את־העלם in their hearts (i.e., the hearts of men). Gaab and Spohn interpret 'olam in the sense of the Arab. 'ilam, knowledge, understanding; and Hitz., pointing the word accordingly עלם, translates: "He has also placed understanding in their heart, without which man," etc. The translation of אשׁר אשׁלי is not to be objected to; מבּ is, however, only seldom a conjunction, and is then to be translated by eo quod, Ex 14:11; 4Kings 1:3, 4Kings 1:6, 4Kings 1:16, which is not appropriate here; it will thus be here also a prep., and with asher following may mean "without which," as well as "without this, that" = "besides that" (Venet. ἄνευ τοῦ ὃτι, "except that"), as frequently כּי אפס, e.g., at Amos 9:8. But that Arab. 'ilam is quite foreign to the Heb., which has no word עלם in the sense of "to rise up, to be visible, knowable," which is now also referred (Note: Vid., Fried. Delitzsch's Assyr. Stud. (1874), p. 39. Otherwise Fleischer, who connects 'alima, "to know," with 'alam, "to conceal," so that to know = to be concealed, sunk deep, initiated in something (with ba of the obj., as sh'ar, whence shâ'ir, the poet as "one who marks").) to for the Assyr. as the stem-word of עילם = highland. It is true Hitzig believes that he has found the Heb. עלם = wisdom, in Sir. 6:21, where there is a play on the word with נעלם, "concealed:" σοφία γὰρ κατὰ τὸ ὄνομα αὐτῆς ἐστί, καὶοὐ πολλοῖς ἐστὶ φανερά. Drusius and Eichhorn have here already taken notice of the Arab. 'ilam; but Fritzsche with right asks, "Shall this word as Heb. be regarded as traceable only here and falsely pointed only at Eccles 3:11, and shall no trace of it whatever be found in the Chald., Syr., and Rabbin.?" We have also no need of it. That Ben-Sira has etymologically investigated the word חכמה as going back to חכם, R. chap, "to be firm, shut up, dark" (vid., at Ps 10:8), is certainly very improbable, but so much the more probable (as already suggested by Drusius) that he has introduced (Note: Grtz translates eth-ha'olam by "ignorance" (vid., Orelli, p. 83). R. Achwa in the Midrash has added here the scriptio defectiva with the remark, שהועלם וגו, "for the mysterious name of God is concealed from them.") into חכמה, after the Aram. אכם, nigrescere, the idea of making dark. Does eth-ha'olam in this passage before us then mean "the world" (Jerome, Luther, Ewald), or "desire after the knowledge of the world" (Rashi), or "worldly-mindedness" (Gesen., Knobel)? The answer to this has been already given in my Psychol. p. 406 (2nd ed.): "In post-bibl. Heb. 'olam denotes not only 'eternity' backwards and forwards as infinite duration, but also 'the world' as that which endures for ever (αἰών, seculum); the world in this latter sense is, however, not yet known (Note: In the Phoen. also, 'olam, down to a late period, denotes not the world, but eternity: melek 'olam, βασιλεὺς αἰώνος (αἰώνιος), seculo frugifero on a coin = the fruit-bringing 'olam (Αἰών).) to the bibl. language, and we will thus not be able to interpret the words of Koheleth of the impulse of man to reflect on the whole world." In itself, the thought that God has placed the whole world in man's heart is not untrue: man is, indeed, a micro-cosmos, in which the macrocosmos mirrors itself (Elster), but the connection does not favour it; for the discussion does not proceed from this, that man is only a member in the great universe, and that God has given to each being its appointed place, but that in all his experience he is conditioned by time, and that in the course of history all that comes to him, according to God's world-plan, happens at its appointed time. But the idea by which that of time, את (זמן), is surpassed is not the world, but eternity, to which time is related as part is to the whole (Cicero, Inv. i. 26. 39, tempus est pars quaedam aeternitatis). The Mishna language contains, along with the meaning of world, also this older meaning of 'olam, and has formed from it an adv. עולמית, aeterne. The author means to say that God has not only assigned to each individually his appointed place in history, thereby bringing to the consciousness of man the fact of his being conditioned, but that He has also established in man an impulse leading him beyond that which is temporal toward the eternal: it lies in his nature not to be contented with the temporal, but to break through the limits which it draws around him, to escape from the bondage and the disquietude within which he is held, and amid the ceaseless changes of time to console himself by directing his thoughts to eternity. This saying regarding the desiderium aeternitatis being planted in the heart of man, is one of the profoundest utterances of Koheleth. In fact, the impulse of man shows that his innermost wants cannot be satisfied by that which is temporal. He is a being limited by time, but as to his innermost nature he is related to eternity. That which is transient yields him no support, it carries him on like a rushing stream, and constrains him to save himself by laying hold on eternity. But it is not so much the practical as the intellectual side of this endowment and this peculiar dignity of human nature which Koheleth brings her to view. Tit is not enough for man to know that everything that happens has its divinely-ordained time. There is an instinct peculiar to his nature impelling him to pass beyond this fragmentary knowledge and to comprehend eternity; but his effort is in vain, for (3) "man is unable to reach unto the work which God accomplisheth from the beginning to the end." The work of God is that which is completing itself in the history of the world, of which the life of individual men is a fragment. Of this work he says, that God has wrought it עשׂה; because, before it is wrought out in its separate "time," it is already completed in God's plan. Eternity and this work are related to each other as the accomplished and the being accomplished, they are interchangeably the πλήρωμα to each other. ימצא is potential, and the same in conception as at Eccles 8:17; Job 11:7; Job 37:23; a knowledge is meant which reaches to the object, and lays hold of it. A laying hold of this work is an impossibility, because eternity, as its name 'olam denotes, is the concealed, i.e., is both forwards and backwards immeasurable. The desiderium aeternitatis inherent in man thus remains under the sun unappeased. He would raise himself above the limits within which he is confined, and instead of being under the necessity of limiting his attention to isolated matters, gain a view of the whole of God's work which becomes manifest in time; but this all-embracing view is for him unattainable. If Koheleth had known of a future life - which proves that as no instinct in the natural world is an allusion, so also the impulse toward the eternal, which is natural to man, is no illusion-he would have reached a better ultimatum than the following: - Geneva 1599 3:10 I have seen the labour, which God hath given to the sons of men (b) to be exercised in it. (b) Read (Eccles 1:13). John Gill 3:10 I have seen the travail which God hath given to the sons of men,.... The pains and trouble they are at to get a little wisdom and knowledge, Eccles 1:13; and so to obtain riches and honour, peace and plenty, which sometimes they do obtain, and sometimes not; and when they do, do not keep them long, for there is a time for everything. This the wise man had observed, in a variety of instances; and he considered the end of God in it, which was for men to be exercised in it, or "by it"; or "to afflict" or "humble them by it" (l); to let them see that all their toil and labour signified little; all depended on a divine blessing, and no happiness was to be had in the creatures; all was vanity and vexation of spirit; See Gill on Eccles 1:13. (l) "ad affligendum se in ea", Montanus; "ut eos adfligat in ea, sc. per eam", Rambachius; "ut ea redderet humiles", Tigurine version. John Wesley 3:10 Seen - I have diligently observed mens various employments, and the different successes of them. Hath given - Which God hath imposed upon men as their duty; to which therefore men ought quickly to submit. Exercised - That hereby they might have constant matter of exercise for their diligence, and patience, and submission to God's will and providence. Robert Jamieson, A. R. Fausset and David Brown 3:10 (See on Eccles 1:13).
3:113:11: Ամենայն ինչ զոր գործեաց՝ բարի՛ է ՚ի ժամանակի իւրում. նա՝ եւ զամենայն յաւիտեանս ետ ՚ի սիրտս նոցա. զի մի՛ գտցէ մարդ զարարածն զոր արար Աստուած իսկզբանէ մինչ ցկատարած[8481]։ [8481] Ոմանք. Զամենայն ինչ արար Աստուած բարի ՚ի ժամանակի իւրեանց. եւ սակայն զամենայն յաւ՛՛... որպէս զի մի՛ գտցէ... մինչեւ ՚ի կատարած։ 11 Նա ամէն ինչ լաւ է արել իր ժամանակի համար, մինչեւ իսկ յաւիտենութիւնը ճանաչելու իղձ տուեց նրանց սրտերին, բայց եւ այնպէս մարդս չի կարող հասկանալ Աստծու արած գործը՝ սկզբից մինչեւ վերջ: 11 Անիկա ամէն բան իր ժամանակին վայելուչ ըրաւ Եւ մարդուն մտքին մէջ յաւիտենականութիւնը ճանչնալու փափաքը դրաւ. Բայց Աստուծոյ ըրած գործը Մարդ չի կրնար սկիզբէն մինչեւ վերջը հասկնալ։ Ամենայն ինչ զոր գործեաց` բարի է ի ժամանակի իւրում. նա` եւ զամենայն յաւիտեանս ետ ի սիրտս նոցա. ^[25]զի մի`` գտցէ մարդ զարարածն զոր արար Աստուած ի սկզբանէ մինչ ցկատարած: 3:11: Ամենայն ինչ զոր գործեաց՝ բարի՛ է ՚ի ժամանակի իւրում. նա՝ եւ զամենայն յաւիտեանս ետ ՚ի սիրտս նոցա. զի մի՛ գտցէ մարդ զարարածն զոր արար Աստուած իսկզբանէ մինչ ցկատարած[8481]։ [8481] Ոմանք. Զամենայն ինչ արար Աստուած բարի ՚ի ժամանակի իւրեանց. եւ սակայն զամենայն յաւ՛՛... որպէս զի մի՛ գտցէ... մինչեւ ՚ի կատարած։ 11 Նա ամէն ինչ լաւ է արել իր ժամանակի համար, մինչեւ իսկ յաւիտենութիւնը ճանաչելու իղձ տուեց նրանց սրտերին, բայց եւ այնպէս մարդս չի կարող հասկանալ Աստծու արած գործը՝ սկզբից մինչեւ վերջ: 11 Անիկա ամէն բան իր ժամանակին վայելուչ ըրաւ Եւ մարդուն մտքին մէջ յաւիտենականութիւնը ճանչնալու փափաքը դրաւ. Բայց Աստուծոյ ըրած գործը Մարդ չի կրնար սկիզբէն մինչեւ վերջը հասկնալ։ zohrab-1805▾ eastern-1994▾ western am▾	3:113:11 Всё соделал Он прекрасным в свое время, и вложил мир в сердце их, хотя человек не может постигнуть дел, которые Бог делает, от начала до конца. 3:11 σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every ἐποίησεν ποιεω do; make καλὰ καλος fine; fair ἐν εν in καιρῷ καιρος season; opportunity αὐτοῦ αυτος he; him καί και and; even γε γε in fact σὺν συν with; [definite object marker] τὸν ο the αἰῶνα αιων age; -ever ἔδωκεν διδωμι give; deposit ἐν εν in καρδίᾳ καρδια heart αὐτῶν αυτος he; him ὅπως οπως that way; how μὴ μη not εὕρῃ ευρισκω find ὁ ο the ἄνθρωπος ανθρωπος person; human τὸ ο the ποίημα ποιημα product; poem ὃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the θεός θεος God ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even μέχρι μεχρι up to; as far as τέλους τελος completion; sales tax 3:11 אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole עָשָׂ֖ה ʕāśˌā עשׂה make יָפֶ֣ה yāfˈeh יָפֶה beautiful בְ vᵊ בְּ in עִתֹּ֑ו ʕittˈô עֵת time גַּ֤ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָם֙ ʕōlˌām עֹולָם eternity נָתַ֣ן nāṯˈan נתן give בְּ bᵊ בְּ in לִבָּ֔ם libbˈām לֵב heart מִ mi מִן from בְּלִ֞י bbᵊlˈî בְּלִי destruction אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִמְצָ֣א yimṣˈā מצא find הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּעֲשֶׂ֛ה mmaʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מֵ mē מִן from רֹ֥אשׁ rˌōš רֹאשׁ head וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto סֹֽוף׃ sˈôf סֹוף end 3:11. cuncta fecit bona in tempore suo et mundum tradidit disputationi eorum ut non inveniat homo opus quod operatus est Deus ab initio usque ad finemHe hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot find out the work which God hath made from the beginning to the end. 11. He hath made every thing beautiful in its time: also he hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end. He hath made every [thing] beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end: 3:11 Всё соделал Он прекрасным в свое время, и вложил мир в сердце их, хотя человек не может постигнуть дел, которые Бог делает, от начала до конца. 3:11 σὺν συν with; [definite object marker] τὰ ο the πάντα πας all; every ἐποίησεν ποιεω do; make καλὰ καλος fine; fair ἐν εν in καιρῷ καιρος season; opportunity αὐτοῦ αυτος he; him καί και and; even γε γε in fact σὺν συν with; [definite object marker] τὸν ο the αἰῶνα αιων age; -ever ἔδωκεν διδωμι give; deposit ἐν εν in καρδίᾳ καρδια heart αὐτῶν αυτος he; him ὅπως οπως that way; how μὴ μη not εὕρῃ ευρισκω find ὁ ο the ἄνθρωπος ανθρωπος person; human τὸ ο the ποίημα ποιημα product; poem ὃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the θεός θεος God ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even μέχρι μεχρι up to; as far as τέλους τελος completion; sales tax 3:11 אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole עָשָׂ֖ה ʕāśˌā עשׂה make יָפֶ֣ה yāfˈeh יָפֶה beautiful בְ vᵊ בְּ in עִתֹּ֑ו ʕittˈô עֵת time גַּ֤ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָם֙ ʕōlˌām עֹולָם eternity נָתַ֣ן nāṯˈan נתן give בְּ bᵊ בְּ in לִבָּ֔ם libbˈām לֵב heart מִ mi מִן from בְּלִ֞י bbᵊlˈî בְּלִי destruction אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִמְצָ֣א yimṣˈā מצא find הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּעֲשֶׂ֛ה mmaʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מֵ mē מִן from רֹ֥אשׁ rˌōš רֹאשׁ head וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto סֹֽוף׃ sˈôf סֹוף end 3:11. cuncta fecit bona in tempore suo et mundum tradidit disputationi eorum ut non inveniat homo opus quod operatus est Deus ab initio usque ad finem He hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot find out the work which God hath made from the beginning to the end. 11. He hath made every thing beautiful in its time: also he hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11: Мир полон гармонии, и дух человека носит на себе печать вечности; однако, Божественный миропорядок остается непостижимым для человека и не может быть приведен в гармонию с человеческой волей. Все соделал Он прекрасным в свое время, т. е. все, созданное Богом, прекрасно в свое время и в своем месте, в общей системе мирового бытия. И вложил мир в сердце их. Еврейское слово olam в переводах передается различно: «вечность» (LXX), «мир» (Вульгата и перевод), «разум», «покров» и т. д. Но так как это слово вообще в Библии и, в частности, в книге Екклезиаста (1:10; 2:16; 3:14; 9:16: и др.) значит «вечность», то и в данном месте следует держаться этого значения. Лишь в послебиблейской литературе словом olam стал обозначаться и мир, как бесконечно продолжающийся. «Вложить в человека вечность» значит одарить его Богоподобными свойствами, наложить на человеческую природу отпечаток вечности, Божественности. Стремление человека к высочайшему благу, к вечному счастью, служит выражением его Богоподобности. Matthew Henry: Concise Commentary on the Whole Bible - 1706 11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 12 I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. 14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. 15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past. We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him. I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (v. 11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deut. xxxii. 4; Ezek. i. 18. II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance." 2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them." The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works. III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, v. 12, 13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let to-morrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty. IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, v. 14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be am ended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deut. iv. 2. It is therefore as much our interest, as our duty, to bring our wills to the will of God. V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men. VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (v. 15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now," or "None ever met with such disappointments as we meet with," or "The times will never mend;" they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Ps. xxx. 7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted. Adam Clarke: Commentary on the Bible - 1831 3:11: Beautiful in his time - God's works are well done; there are order, harmony, and beauty in them all. Even the caterpillar is a finished beauty in all the changes through which it passes, when its structure is properly examined, and the ends kept in view in which each change is to issue. Nothing of this kind can be said of the works of man. The most finished works of art are bungling jobs, when compared with the meanest operation of nature. He hath set the world in their heart - העולם haolam, that hidden time - the period beyond the present, - Eternity. The proper translation of this clause is the following: "Also that eternity hath he placed in their heart, without which man could not find out the work which God hath made from the commencement to the end." God has deeply rooted the idea of eternity in every human heart; and every considerate man sees, that all the operations of God refer to that endless duration. See Ecc 3:14. And it is only in eternity that man will be able to discover what God has designed by the various works he has formed. Albert Barnes: Notes on the Bible - 1834 3:11: Rather, He hath made all (the travail, Ecc 3:10) beautiful (fit, in harmony with the whole work of God) in its time; also He hath set eternity in their heart (i. e., the heart of the sons of men, Ecc 3:10). The word, translated "world" in the text, and "eternity" in this note, is used seven times in Ecclesiastes. The interpretation "eternity," is conceived in the sense of a long indefinite period of time, in accordance with the use of the word throughout this book, and the rest of the Old Testament. God has placed in the inborn constitution of man the capability of conceiving of eternity, the struggle to apprehend the everlasting, the longing after an eternal life. With the other meaning "the world," i. e., the material world, or universe, in which we dwell, the context is explained as referring either to the knowledge of the objects with which this world is filled, or to the love of the pleasures of the world. This meaning seems to be less in harmony with the context than the other: but the principal objection to it is that it assigns to the word in the original a sense which, although found in rabbinical Hebrew, it never bears in the language of the Old Testament. So ... find - i. e., Without enabling man to find. Compare Ecc 7:13; Ecc 8:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:11: hath made: Ecc 7:29; Gen 1:31; Deu 32:4; Mar 7:37 also: Mat 13:22; Rom 1:19, Rom 1:20, Rom 1:28 so: Ecc 8:17; Job 11:7, Job 37:23; Psa 104:24; Mat 11:27; Rom 11:33 Geneva 1599 3:11 He hath made every [thing] beautiful in its time: also he hath set the (c) world in their heart, so that no man can find out the work that God maketh from the beginning to the end. (c) God has given man a desire and affection to seek out the things of this world, and to labour in it. John Gill 3:11 He hath made every thing beautiful in his time,.... That is, God has made everything; as all things in creation are made by him, for his pleasure and glory, and all well and wisely, there is a beauty in them all: so all things in providence; he upholds all things; he governs and orders all things according to the counsel of his will; some things are done immediately by him, others by instruments, and some are only permitted by him; some he does himself, some he wills to be done by others, and some he suffers to be done; but in all there is a beauty and harmony; and all are ordered, disposed, and overruled, to answer the wisest and greatest purposes; everything is done in the time in which he wills it shall; be done, and done in the time most fit and suitable for it to be done; all things before mentioned, for which there is a time, and all others: all natural things are beautiful in their season; things in summer, winter, spring, and autumn; frost and snow in winter, and heat in summer; darkness and dews in the night, and light and brightness in the day; and so in ten thousand other things: all afflictive dispensations of Providence; times of plucking up and breaking down of weeping and mourning, of losing and casting away are all necessary, and seasonable and beautiful, in their issue and consequences: prosperity and adversity, in their turns, make a beautiful checker work, and work together for good; are like Joseph's coat, of many colours, which was an emblem of those various providences which attended that good man; and were extremely beautiful, as are all the providences of God to men: and all his judgments will be, when made manifest; when he shall have performed his whole work, and the mystery of God in providence will be finished; which is like a piece of tapestry; when only viewed in parts no beauty appears in it, scarce any thing to be made of it but when all is put together, it is most beautiful and harmonious. The words may be rendered, "the beautiful One hath made all things in his time" (m); the Messiah; who, as a divine Person, is the brightness of his Father's glory; as man, is fairer than the sons, of Adam; as Mediator, is full of grace and truth; is white and ruddy, altogether lovely, exceeding precious to his people: this fair and lovely One has made all things in creation; works with his Father in the affairs of providence; and has done all things well in grace and redemption, Jn 1:2; also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end; not a sinful love of the world, and the things of it; not a criminal desire after them, and a carking care for them, whereby persons have no heart and inclination, time and leisure, to search into and find out the works of God; for though all this is in the heart of the sons of men, yet, not placed, there by the Lord: nor an opinion of living for ever; of a long time in this world, the word for "world" having the signification of perpetuity in it; so that they regard not, the work of the Lord, nor the operations of his hands, tomorrow being with them as this day, and much more abundant; but this sense meets with the same difficulty as the former. Rather the meaning is, that God hath set before the minds of men, and in them, the whole world of creatures, the whole book of nature, in which they may see and read much of the wisdom power, and goodness of God in his works; and to some he gives an inclination and desire hereunto; but yet the subject before them is so copious, there is such a world of matter presented to them, and their capacity so small, and life so short, that they cannot all their days find out the works of God, either of creation or providence, to perfection; or find out what God works, from the beginning of the world to the end of it; for, of what he has wrought, but a small portion is known by them, and they know less still what shall be done hereafter: some of God's works of providence are set on foot and but begun in the life of some men; they do not live to see them finished, and therefore cannot find them out; and others are so dark and obscure, that they are obliged to say, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" see Rom 1:19; and though everything is beautiful in its time, yet till they are made manifest, and all viewed together; they will not be perfectly understood, or the beauty of them seen, Rev_ 15:4. For God has put something "hidden", or "sealed up", in the midst of them, as it may be rendered (n), so that they cannot be perfectly known. (m) "haec omnia facit pulcher in tempore suo, i.e. Messias"; so some in Rambachius. (n) Vid. Schultens de Defect. Hod. Ling. Heb. s. 180. John Wesley 3:11 He hath - This seems to be added as at apology for God's providence, notwithstanding all the contrary events and confusions which are in the world. He hath made (or doth make or do, by his providence in the government of the world) every thing (which he doth either immediately, or by the ministry of men, or other creatures) beautiful (convenient, so that, all things considered, it could not have been done better) in its time or station, (when it was most fit to be done). Many events seem to mens shallow judgments, to be very irregular and unbecoming, as when wicked men prosper, and good men are oppressed; but when men shall throughly understand God's works, and the whole frame and contexture of them, and see the end of them, they will say, all things were done wisely. He hath set - It is true, God hath put the world into mens hearts, or made them capable of observing all the dispensations of God in the world; but this is to be understood with a limitation, because there are some more mysterious works of God, which no man can fully, understand, because he cannot search them out from the beginning to the end. Robert Jamieson, A. R. Fausset and David Brown 3:11 his time--that is, in its proper season (Ps 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place (see on Eccles 3:9). set the world in their heart--given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (Rom 1:19-20). "Everything" answers to "world," in the parallelism. so that--that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Eccles 8:17; Job 26:14; Rom 11:33; Rev_ 15:4). PARKHURST, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So HOLDEN and WEISS. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.
3:123:12: Գիտացի՝ թէ ո՛չ գոյ բարի ՚ի նոսա՝ եթէ ո՛չ ուրա՛խ լինել՝ եւ գործել բարիս ՚ի կեանս իւրում[8482]. [8482] Ոմանք. Ծանեայ զի ո՛չ ինչ է բարի ՚ի նոսա. բայց ուրախ լինել եւ գործել զբա՛՛։ 12 Ես հասկացայ, որ մարդկանց համար չկայ ուրիշ լաւ բան, քան ուրախ լինել եւ բարիք գործել իրենց կեանքում, 12 Այս գիտեմ, որ ուրախ ըլլալէ Ու կենդանութեան ատեն աղէկութիւն ընելէ զատ, Ուրիշ աղէկ բան չկայ անոնց մէջ։ Գիտացի թէ ոչ գոյ բարի ի նոսա` եթէ ոչ ուրախ լինել, եւ գործել բարիս ի կեանս իւրում: 3:12: Գիտացի՝ թէ ո՛չ գոյ բարի ՚ի նոսա՝ եթէ ո՛չ ուրա՛խ լինել՝ եւ գործել բարիս ՚ի կեանս իւրում[8482]. [8482] Ոմանք. Ծանեայ զի ո՛չ ինչ է բարի ՚ի նոսա. բայց ուրախ լինել եւ գործել զբա՛՛։ 12 Ես հասկացայ, որ մարդկանց համար չկայ ուրիշ լաւ բան, քան ուրախ լինել եւ բարիք գործել իրենց կեանքում, 12 Այս գիտեմ, որ ուրախ ըլլալէ Ու կենդանութեան ատեն աղէկութիւն ընելէ զատ, Ուրիշ աղէկ բան չկայ անոնց մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	3:123:12 Познал я, что нет для них ничего лучшего, как веселиться и делать доброе в жизни своей. 3:12 ἔγνων γινωσκω know ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good ἐν εν in αὐτοῖς αυτος he; him εἰ ει if; whether μὴ μη not τοῦ ο the εὐφρανθῆναι ευφραινω celebrate; cheer καὶ και and; even τοῦ ο the ποιεῖν ποιεω do; make ἀγαθὸν αγαθος good ἐν εν in ζωῇ ζωη life; vitality αὐτοῦ αυτος he; him 3:12 יָדַ֕עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] טֹ֖וב ṭˌôv טֹוב good בָּ֑ם bˈām בְּ in כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if לִ li לְ to שְׂמֹ֔וחַ śᵊmˈôₐḥ שׂמח rejoice וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make טֹ֖וב ṭˌôv טֹוב good בְּ bᵊ בְּ in חַיָּֽיו׃ ḥayyˈāʸw חַיִּים life 3:12. et cognovi quod non esset melius nisi laetari et facere bene in vita suaAnd I have known that there was no better thing than to rejoice, and to do well in this life. 12. I know that there is nothing better for them, than to rejoice, and to do good so long as they live. I know that [there is] no good in them, but for [a man] to rejoice, and to do good in his life: 3:12 Познал я, что нет для них ничего лучшего, как веселиться и делать доброе в жизни своей. 3:12 ἔγνων γινωσκω know ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good ἐν εν in αὐτοῖς αυτος he; him εἰ ει if; whether μὴ μη not τοῦ ο the εὐφρανθῆναι ευφραινω celebrate; cheer καὶ και and; even τοῦ ο the ποιεῖν ποιεω do; make ἀγαθὸν αγαθος good ἐν εν in ζωῇ ζωη life; vitality αὐτοῦ αυτος he; him 3:12 יָדַ֕עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] טֹ֖וב ṭˌôv טֹוב good בָּ֑ם bˈām בְּ in כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if לִ li לְ to שְׂמֹ֔וחַ śᵊmˈôₐḥ שׂמח rejoice וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make טֹ֖וב ṭˌôv טֹוב good בְּ bᵊ בְּ in חַיָּֽיו׃ ḥayyˈāʸw חַיִּים life 3:12. et cognovi quod non esset melius nisi laetari et facere bene in vita sua And I have known that there was no better thing than to rejoice, and to do well in this life. 12. I know that there is nothing better for them, than to rejoice, and to do good so long as they live. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12-13: Глубокое противоречие, скрытое в природе человека, с одной стороны — стремление к вечности, с другой — ограниченность его разума, являются главной причиной неудовлетворенности человеческого духа, его всегдашних разочарований. Чтобы более или менее избежать последних, человек должен примириться раз навсегда с мыслью о том, что высшее счастье (Ithron) под солнцем невозможно. Он должен, так сказать, понизить свои требования к жизни и, отбросив искание высочайшего блага, удовольствоваться относительным благом, тем, что сравнительно хорошо, что «лучше» (tob). Если высшее благо — Ithron невозможно, то относительное благо — Tob вполне доступно человеку. В чем же заключается это Tob? Познал я, что нет для них ничего лучшего (Tob), как веселиться и делать доброе в жизни своей. Благой труд и спокойное наслаждение земными радостями — вот единственно доступное для человека счастье. Пока человек стремится к абсолютному счастью на земле, он осужден на постоянные разочарования. Даже и лучшие моменты его жизни отравляются мыслью о непрочности счастья, удручающей заботой о будущем. Напротив, человек, отказавшийся от искания полного счастья, бывает доволен и тем немногим, что дает ему жизнь, радуется, веселится без заботы о завтрашнем дне. Он, как дитя, отдается всякой радости посылаемой Богом, отдается полным своим существом, непосредственно, не разрушая ее анализом, критикой, бесцельными сомнениями. И эти малые радости, соединенные с добрым трудом и чистой совестью, делают жизнь приятной, относительно счастливой. Стихи 12–13: нисколько не выражают эвдемонистического взгляда на жизнь, который ставит целью жизни одно наслаждение. Во-первых, рядом с земными радостями Екклезиаст ставит другое необходимое условие относительно счастливой жизни, именно — «делание добра»; во-вторых, пользование земными благами соединяется с сознанием зависимости от воли Божией, с благодарной мыслью, что «это дар Божий». Таким образом, то наслаждение жизнью, к которому призывает Екклезиаст, покоится на религиозном миросозерцании, предполагает, как свое необходимое условие, веру в Божественный промысл. Adam Clarke: Commentary on the Bible - 1831 3:12: I know that there is no good in them, but, etc. - Since God has so disposed the affairs of this world, that the great events of providence cannot be accelerated or retarded by human cares and anxieties, submit to God; make a proper use of what he has given: do thyself no harm, and endeavor as much as possible to do others good. Enjoy, and bless thyself; let others share The transient blessing: 'tis the gift of God. Albert Barnes: Notes on the Bible - 1834 3:12: In them - i. e., in the sons of men. To do good - In a moral sense. Physical enjoyment is referred to in Ecc 3:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:12: but: Ecc 3:22, Ecc 9:7-9; Deu 28:63; Psa 37:3; Isa 64:5; Luk 11:41; Act 20:35; Phi 4:4-9; Th1 5:15, Th1 5:16; Ti1 6:18 Carl Friedrich Keil and Franz Delitzsch 3:12 "Thus I then perceived that among them (men) there is nothing better than to enjoy themselves, and indulge themselves in their life." The resignation would acquire a reality if לע טוב meant "to do good," i.e., right (lxx, Targ., Syr., Jer., Venet.); and this appears of necessity to be its meaning according to Eccles 7:20. But, with right, Ginsburg remarks that nowhere else - neither at Eccles 2:24, nor Eccles 3:22; Eccles 5:17; Eccles 8:15; Eccles 9:7 - is this moral rendering given to the ultimatum; also טוב ור, 13a, presupposes for לע טוב a eudemonistic sense. On the other hand, Zckler is right in saying that for the meaning of עשות תוב, in the sense of "to be of good cheer" (Luth.), there is no example. Zirkel compares εὖ πράττειν, and regards it as a Graecism. But it either stands ellipt. for לע לו טוב (= להיטיב לו), or, with Grtz, we have to read טוב לראות; in any case, an ethical signification is here excluded by the nearest connection, as well as by the parallels; it is not contrary to the view of Koheleth, but this is not the place to express it. Bam is to be understood after baadam, Eccles 2:24. The plur., comprehending men, here, as at Eccles 3:11, wholly passes over into the individualizing sing. But this enjoyment of life also, Koheleth continues, this advisedly the best portion in the limited and restrained condition of man, is placed beyond his control: - John Gill 3:12 I know that there is no good in them,.... In these things; as the Arabic version; in the creatures, as Jarchi; in all sublunary enjoyments; in everything the wise man had made a trial of before, as natural Wisdom and knowledge, worldly pleasure, riches, and wealth; the "summun bonum", or happiness of men, did not lie in these things; this he knew by experience, and had the strongest assurance of it: or in them, that is, the children of men, as the Targum: there is no real good thing in them, nor comes out of them, nor is done by them; they cannot think a good thought, nor do a good action, of themselves. Or rather the sense is, I know there is nothing better for them than what follows: but for a man to rejoice; not in sin and sinful pleasures, in a riotous, voluptuous, and epicurean manner; but to be cheerful, and enjoy the blessings of life in a comfortable way, and with a thankful heart; and especially to rejoice in spiritual things, and above all in Christ; and not in any self-boastings or carnal confidences, all such rejoicing is evil; see Eccles 9:7. The Targum is, "but that they rejoice in the joy of the law;'' but it is much better to rejoice in the things of the Gospel, which is indeed a joyful sound; and to do good in his life: to himself and family, by making use of the good things of life, and not withholding and hoarding them up; and to others, to all men, as opportunity offers, and especially to the household of faith; and not only by liberality and alms deeds, but by doing all good works, from right principles and to right ends, and that always, as long as he lives, Gal 6:9. John Wesley 3:12 Them - In creatures or worldly enjoyments. To do good - To employ them in acts of charity and liberality. Robert Jamieson, A. R. Fausset and David Brown 3:12 in them--in God's works (Eccles 3:11), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (Gal 6:9-10). Not sensual joy and self-indulgence (Phil 4:4; Jas 4:16-17).
3:133:13: քանզի ամենայն մարդ՝ որ ուտիցէ եւ ըմպիցէ, եւ տեսանիցէ բարի յամենայն վաստակս իւր, այն պարգեւ Աստուծոյ է[8483]։ [8483] Ոմանք. Եւ սակայն ամենայն մարդ որ ուտէ... զբարիս յամենայն ՚ի վաստակսն իւրում, այն տուրք Աստուծոյ են։ 13 քանի որ ով որ ուտում, խմում եւ իր աշխատանքի բարիքն է վայելում, Աստծու պարգեւն է դա: 13 Նաեւ ամէն մարդու ուտելն ու խմելը Եւ իր բոլոր աշխատութենէն բարիք վայլելը Աստուծոյ պարգեւն է։ ^[26]Քանզի ամենայն մարդ` որ ուտիցէ եւ ըմպիցէ եւ տեսանիցէ բարի յամենայն վաստակս իւր, այն պարգեւ Աստուծոյ է: 3:13: քանզի ամենայն մարդ՝ որ ուտիցէ եւ ըմպիցէ, եւ տեսանիցէ բարի յամենայն վաստակս իւր, այն պարգեւ Աստուծոյ է[8483]։ [8483] Ոմանք. Եւ սակայն ամենայն մարդ որ ուտէ... զբարիս յամենայն ՚ի վաստակսն իւրում, այն տուրք Աստուծոյ են։ 13 քանի որ ով որ ուտում, խմում եւ իր աշխատանքի բարիքն է վայելում, Աստծու պարգեւն է դա: 13 Նաեւ ամէն մարդու ուտելն ու խմելը Եւ իր բոլոր աշխատութենէն բարիք վայլելը Աստուծոյ պարգեւն է։ zohrab-1805▾ eastern-1994▾ western am▾	3:133:13 И если какой человек ест и пьет, и видит доброе во всяком труде своем, то это дар Божий. 3:13 καί και and; even γε γε in fact πᾶς πας all; every ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what φάγεται φαγω swallow; eat καὶ και and; even πίεται πινω drink καὶ και and; even ἴδῃ οραω view; see ἀγαθὸν αγαθος good ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil αὐτοῦ αυτος he; him δόμα δομα gift θεοῦ θεος God ἐστιν ειμι be 3:13 וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even כָּל־ kol- כֹּל whole הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind שֶׁ še שַׁ [relative] יֹּאכַ֣ל yyōḵˈal אכל eat וְ wᵊ וְ and שָׁתָ֔ה šāṯˈā שׁתה drink וְ wᵊ וְ and רָאָ֥ה rāʔˌā ראה see טֹ֖וב ṭˌôv טֹוב good בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour מַתַּ֥ת mattˌaṯ מַתַּת gift אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הִֽיא׃ hˈî הִיא she 3:13. omnis enim homo qui comedit et bibit et videt bonum de labore suo hoc donum Dei estFor every man that eateth and drinketh, and seeth good of his labour, this is the gift of God. 13. And also that every man should eat and drink, and enjoy good in all his labour, is the gift of God. And also that every man should eat and drink, and enjoy the good of all his labour, it [is] the gift of God: 3:13 И если какой человек ест и пьет, и видит доброе во всяком труде своем, то это дар Божий. 3:13 καί και and; even γε γε in fact πᾶς πας all; every ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what φάγεται φαγω swallow; eat καὶ και and; even πίεται πινω drink καὶ και and; even ἴδῃ οραω view; see ἀγαθὸν αγαθος good ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil αὐτοῦ αυτος he; him δόμα δομα gift θεοῦ θεος God ἐστιν ειμι be 3:13 וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even כָּל־ kol- כֹּל whole הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind שֶׁ še שַׁ [relative] יֹּאכַ֣ל yyōḵˈal אכל eat וְ wᵊ וְ and שָׁתָ֔ה šāṯˈā שׁתה drink וְ wᵊ וְ and רָאָ֥ה rāʔˌā ראה see טֹ֖וב ṭˌôv טֹוב good בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour מַתַּ֥ת mattˌaṯ מַתַּת gift אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הִֽיא׃ hˈî הִיא she 3:13. omnis enim homo qui comedit et bibit et videt bonum de labore suo hoc donum Dei est For every man that eateth and drinketh, and seeth good of his labour, this is the gift of God. 13. And also that every man should eat and drink, and enjoy good in all his labour, is the gift of God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:13: Ecc 2:24, Ecc 5:18-20, Ecc 6:2, Ecc 9:7; Deu 28:30, Deu 28:31, Deu 28:47, Deu 28:48; Jdg 6:3-6; Psa 128:2; Isa 65:21-23 Carl Friedrich Keil and Franz Delitzsch 3:13 "But also that he should eat and drink, and see good in all his labour, is for every man a gift of God." The inverted and yet anacoluthistic formation of the sentence is quite like that at Eccles 5:18. כּל־הא signifies, properly, the totality of men = all men, e.g., Ps 116:11; but here and at 5:18; 12:13, the author uses the two words so that the determ. second member of the st. constr. does not determine the first (which elsewhere sometimes occurs, as bethulath Israel, a virgin of Israel, Deut 22:19): every one of men (cf. πᾶς τις βροτῶν). The subst. clause col-haadam is subject: every one of men, in this that he eats ... is dependent on God. Instead of מיּד the word מתּת (abbrev. from מתּנת) is here used, as at Eccles 5:18. The connection by vegam is related to the preceding adversat.: and (= but) also (= notwithstanding that), as at Eccles 6:7, Neh 5:8, cf. Jer 3:10, where gam is strengthened by becol-zoth. As for the rest, it follows from Eccles 3:13, in connection with Eccles 2:24-26, that for Koheleth εὐποΐ́α and εὐθυμία reciprocally condition each other, without, however, a conclusion following therefrom justifying the translation "to do good," Eccles 3:12. Men's being conditioned in the enjoyment of life, and, generally, their being conditioned by God the Absolute, has certainly an ethical end in view, as is expressed in the conclusion which Koheleth now reaches: - Geneva 1599 3:13 And also that every man should eat and drink, and enjoy the good of all his labour, it [is] the (d) gift of God. (d) Read (Eccles 2:24) and these places declare that we should do all things with sobriety and in the fear of God, as he gives not his gifts to the intent that they should be abused. John Gill 3:13 And also that every man should eat and drink,.... Not to excess, but in moderation; and yet freely, plentifully, and cheerfully; and not alone, but giving the poor a portion with him; and in all having in view the glory of God, 1Cor 10:31; and enjoy the good of all his labour; take the comfort of what he has been labouring for, and not lay it up for, and leave it to, he knows not who: the Targum is, "and see good in his days, and cause his children, at the time of his death, to inherit all his labour;'' Tit is the gift of God; not only to have, but to enjoy, and make a proper use of the mercies of life. This is the same doctrine which is delivered Eccles 2:24. John Wesley 3:13 Should eat - Use what God hath given him. Robert Jamieson, A. R. Fausset and David Brown 3:13 Literally, "And also as to every man who eats . . . this is the gift of God" (Eccles 3:22; Eccles 5:18). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Acts 2:46; 1Cor 10:31; Ti1 4:3-4).
3:143:14: Գիտացի՝ թէ զամենայն զոր արար Աստուած՝ այն կա՛յ յաւիտեան. ՚ի նոսա ո՛չ ինչ յաւելուլ, եւ ՚ի նոցանէ ո՛չ ինչ գոյ պակասեցուցանել. եւ արար Աստուած, զի երկիցեն յերեսաց նորա[8484]։ [8484] Ոմանք. Զի զամենայն... այնոքիկ կան յաւիտեանս. ՚ի նոսա ո՛չ ինչ գոյ յաւե՛՛. կամ՝ ՚ի յայնս ո՛չ ինչ է յաւե՛՛... ո՛չ ինչ գոյ ՚ի բաց բառնալ։ 14 Ես իմացայ, որ այն ամէնը, ինչ Աստուած է արել, պիտի մնայ յաւիտեան, որ ոչինչ չի կարելի աւելացնել դրանց վրայ եւ ոչինչ չի կարելի պակասեցնել դրանցից: Եւ Աստուած այդպէս է արել, որ իրենից երկիւղ ունենան: 14 Գիտեմ թէ Աստուծոյ ամէն ըրածը յաւիտեան պիտի մնայ. Անոր վրայ բան մը աւելցնել կամ անկէ պակսեցնել կարելի չէ։Աստուած անիկա ըրաւ, որպէս զի իր երեսէն վախնան։ Գիտացի թէ զամենայն զոր արար Աստուած` այն կայ յաւիտեան. ի նոսա ոչ ինչ յաւելուլ, եւ ի նոցանէ ոչ ինչ գոյ պակասեցուցանել. եւ արար Աստուած, զի երկիցեն յերեսաց նորա: 3:14: Գիտացի՝ թէ զամենայն զոր արար Աստուած՝ այն կա՛յ յաւիտեան. ՚ի նոսա ո՛չ ինչ յաւելուլ, եւ ՚ի նոցանէ ո՛չ ինչ գոյ պակասեցուցանել. եւ արար Աստուած, զի երկիցեն յերեսաց նորա[8484]։ [8484] Ոմանք. Զի զամենայն... այնոքիկ կան յաւիտեանս. ՚ի նոսա ո՛չ ինչ գոյ յաւե՛՛. կամ՝ ՚ի յայնս ո՛չ ինչ է յաւե՛՛... ո՛չ ինչ գոյ ՚ի բաց բառնալ։ 14 Ես իմացայ, որ այն ամէնը, ինչ Աստուած է արել, պիտի մնայ յաւիտեան, որ ոչինչ չի կարելի աւելացնել դրանց վրայ եւ ոչինչ չի կարելի պակասեցնել դրանցից: Եւ Աստուած այդպէս է արել, որ իրենից երկիւղ ունենան: 14 Գիտեմ թէ Աստուծոյ ամէն ըրածը յաւիտեան պիտի մնայ. Անոր վրայ բան մը աւելցնել կամ անկէ պակսեցնել կարելի չէ։Աստուած անիկա ըրաւ, որպէս զի իր երեսէն վախնան։ zohrab-1805▾ eastern-1994▾ western am▾	3:143:14 Познал я, что всё, что делает Бог, пребывает вовек: к тому нечего прибавлять и от того нечего убавить, и Бог делает так, чтобы благоговели пред лицем Его. 3:14 ἔγνων γινωσκω know ὅτι οτι since; that πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ὁ ο the θεός θεος God αὐτὰ αυτος he; him ἔσται ειμι be εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐπ᾿ επι in; on αὐτῷ αυτος he; him οὐκ ου not ἔστιν ειμι be προσθεῖναι προστιθημι add; continue καὶ και and; even ἀπ᾿ απο from; away αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be ἀφελεῖν αφαιρεω take away καὶ και and; even ὁ ο the θεὸς θεος God ἐποίησεν ποιεω do; make ἵνα ινα so; that φοβηθῶσιν φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him 3:14 יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּ֠י kˌî כִּי that כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) ה֚וּא ˈhû הוּא he יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity עָלָיו֙ ʕālāʸw עַל upon אֵ֣ין ʔˈên אַיִן [NEG] לְ lᵊ לְ to הֹוסִ֔יף hôsˈîf יסף add וּ û וְ and מִמֶּ֖נּוּ mimmˌennû מִן from אֵ֣ין ʔˈên אַיִן [NEG] לִ li לְ to גְרֹ֑עַ ḡᵊrˈōₐʕ גרע clip וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) עָשָׂ֔ה ʕāśˈā עשׂה make שֶׁ še שַׁ [relative] יִּֽרְא֖וּ yyˈirʔˌû ירא fear מִ mi מִן from לְּ llᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face 3:14. didici quod omnia opera quae fecit Deus perseverent in perpetuum non possumus eis quicquam addere nec auferre quae fecit Deus ut timeaturI have learned that all the works which God hath made, continue for ever: we cannot add any thing, nor take away from those things which God hath made that he may be feared. 14. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God hath done it, that men should fear before him. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him: 3:14 Познал я, что всё, что делает Бог, пребывает вовек: к тому нечего прибавлять и от того нечего убавить, и Бог делает так, чтобы благоговели пред лицем Его. 3:14 ἔγνων γινωσκω know ὅτι οτι since; that πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ὁ ο the θεός θεος God αὐτὰ αυτος he; him ἔσται ειμι be εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐπ᾿ επι in; on αὐτῷ αυτος he; him οὐκ ου not ἔστιν ειμι be προσθεῖναι προστιθημι add; continue καὶ και and; even ἀπ᾿ απο from; away αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be ἀφελεῖν αφαιρεω take away καὶ και and; even ὁ ο the θεὸς θεος God ἐποίησεν ποιεω do; make ἵνα ινα so; that φοβηθῶσιν φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him 3:14 יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּ֠י kˌî כִּי that כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) ה֚וּא ˈhû הוּא he יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity עָלָיו֙ ʕālāʸw עַל upon אֵ֣ין ʔˈên אַיִן [NEG] לְ lᵊ לְ to הֹוסִ֔יף hôsˈîf יסף add וּ û וְ and מִמֶּ֖נּוּ mimmˌennû מִן from אֵ֣ין ʔˈên אַיִן [NEG] לִ li לְ to גְרֹ֑עַ ḡᵊrˈōₐʕ גרע clip וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) עָשָׂ֔ה ʕāśˈā עשׂה make שֶׁ še שַׁ [relative] יִּֽרְא֖וּ yyˈirʔˌû ירא fear מִ mi מִן from לְּ llᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face 3:14. didici quod omnia opera quae fecit Deus perseverent in perpetuum non possumus eis quicquam addere nec auferre quae fecit Deus ut timeatur I have learned that all the works which God hath made, continue for ever: we cannot add any thing, nor take away from those things which God hath made that he may be feared. 14. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God hath done it, that men should fear before him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 14: В начале 3-ей главы Екклезиаст говорил о постоянстве и неизменности законов, управляющих человеческой жизнью. Теперь он говорит о них определеннее. Законы эти являются выражениями вечной и неизменной воли Божией. Человек бессилен что-либо прибавить к ним или отбавить от них. В том и заключается цель Божественного промысла, чтобы показать людям их полную зависимость от Бога и, таким образом, научить их страху Божию. Adam Clarke: Commentary on the Bible - 1831 3:14: I know that whatsoever God doeth, it shall be for ever - לעולם leolam, for eternity; in reference to that grand consummation of men and things intimated in Ecc 3:11. God has produced no being that he intends ultimately to destroy. He made every thing in reference to eternity; and, however matter may be changed and refined, animal and intellectual beings shall not be deprived of their existence. The brute creation shall be restored, and all human spirits shall live for ever; the pure in a state of supreme and endless blessedness, the impure in a state of indestructible misery. Nothing can be put to it - No new order of beings, whether animate or inanimate, can be produced. God will not create more; man cannot add. Nor any thing taken from it - Nothing can be annihilated; no power but that which can create can destroy. And whatever he has done, he intended to be a means of impressing a just sense of his being, providence, mercy, and judgments, upon the souls of men. A proper consideration of God's works has a tendency to make man a religious creature; that is, to impress his mind with a sense of the existence of the Supreme Being, and the reverence that is due to him. In this sense the fear of God is frequently taken in Scripture. The Hebrew of this clause is strongly emphatic: והאלהים עשה שייראו מלפניו vehaelohim asah sheiyireu millephanaiv; "And the gods he hath done, that they might fear from before his faces." Even the doctrine of the eternal Trinity in Unity may be collected from numberless appearances in nature. A consideration of the herb trefoil is said to have been the means of fully convincing the learned Erasmus of the truth of the assertion, These Three are One: and yet three distinct. He saw the same root, the same fibres, the same pulpy substance, the same membraneous covering, the same color, the same taste, the same smell, in every part; and yet the three leaves distinct: but each and all a continuation of the stem, and proceeding from the same root. Such a fact as this may at least illustrate the doctrine. An intelligent shepherd, whom he met upon the mountains, is said to have exhibited the herb, and the illustration while discoursing on certain difficulties in the Christian faith. When a child, I heard a learned man relate this fact. Albert Barnes: Notes on the Bible - 1834 3:14: The last clause of this verse goes beyond a declaration of the fact of God's government of the world Ecc 2:26 by adding the moral effect which that fact is calculated to produce on those who see it. It is the first indication of the practical conclusion Ecc 12:13 of the book. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:14: whatsoever: Psa 33:11, Psa 119:90, Psa 119:91; Isa 46:10; Dan 4:34, Dan 4:35; Act 2:23, Act 4:28; Rom 11:36; Eph 3:11; Tit 1:2; Jam 1:17 nothing: Psa 76:10; Pro 19:21, Pro 21:30, Pro 30:6; Isa 10:12-15; Dan 8:8, Dan 11:2-4; Joh 19:10, Joh 19:11, Joh 19:28-37; Act 5:39 God doeth it: Psa 64:9; Isa 59:18, Isa 59:19; Rev 15:4 Carl Friedrich Keil and Franz Delitzsch 3:14 "Thus I discerned it then, that all that God will do exists for ever; nothing is to be added to it, and nothing taken from it: God has thus directed it, that men should fear before Him." This is a conclusion derived from the facts of experience, a truth that is valid for the present and for the time to come. We may with equal correctness render by quidquid facit and quidquid faciet. But the pred. shows that the fut. expression is also thought of as fut.; for הוּ יה לע does not mean: that is for ever (Hitz.), which would be expressed by the subst. clause הוּא לעולם; but: that shall be for ever (Zck.), i.e., will always assert its validity. That which is affirmed here is true of God's directing and guiding events in the natural world, as well as of the announcements of His will and His controlling and directing providence in the history of human affairs. All this is removed beyond the power of the creature to alter it. The meaning is not that one ought not to add to or to take from it (Deut 13:1; Prov 30:6), but that such a thing cannot be done (vid., Sir. 18:5). And this unchangeableness characterizing the arrangements of God has this as its aim, that men should fear Him who is the All-conditioning and is Himself unconditioned: he has done it that they (men) should fear before Him, אשׂה שׁ, fecit ut; cf. Ezek 36:27. ποιεῖν ἳνα, Rev_ 13:15; and "fear before Him," as at Eccles 8:12.; cf. 1Chron 16:30 with Ps 96:9. The unchangeableness of God's action shows itself in this, that in the course of history similar phenomena repeat themselves; for the fundamental principles, the causal connections, the norms of God's government, remain always the same. Geneva 1599 3:14 I know that, whatever God doeth, it shall be for (e) ever: nothing can be added to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him. (e) That is, man will never be able to prevent God's work, but as he has determined so it will come to pass. John Gill 3:14 I know that whatsoever God doeth, it shall be for ever,.... Which some, as Jarchi, understand of the works of creation, the heavens and the earth, which are however of long standing and duration; and though they shall be dissolved and perish, as to their form and quality, yet not as to the substance of them: the earth particularly is said to abide for ever, Eccles 1:4; the sun and moon, and stars, keep their course or station; and the several seasons of the year have their constant revolution, and shall as long as the earth endures; see Gen 8:22; the several kinds of creatures God has made, in the earth, air, and sea, though the individuals die, their species remain; and man, the chief of creatures, though he dies, shall live again, and live for ever; so the Arabic version, "I have learned that all the creatures which God hath made shall perpetually remain in the same order and condition:'' though Abarbinel (o) interprets this of the continuance of the world for a certain time, and then of the destruction of it; which he thinks is supported by Eccles 3:15, and which is to be understood of the creation of one world after another; and that which is past he explains of the world that is destroyed. But rather this is to be understood of the decrees of God, which are his works "ad intra"; the thoughts of his heart, that are to all generations; the counsel of his will, which always stands, and is performed; his mind, which is one, the same always, and invariable, and which he never changes; his pleasure he always does; his purposes and appointments, which are always accomplished, never frustrated and made void: for he is all wise in forming them, all knowing, and sees the end from the beginning, so that nothing unforeseen can turn up to hinder the execution of them; he is unchangeable, and never alters his will; and all powerful, able to effect his great designs; and faithful and true, cannot deny himself, nor ever lie nor repent. To this sense is the Targum, "I know, by a spirit of prophecy, that all which the Lord does in the world, whether good or evil, after it is decreed from his mouth, it shall be for ever.'' This holds good of all his works, and acts of grace; election of persons to eternal life stands firm, not on the foot of works, but of grace, and has its certain effect; it can never be made void, nor be surer than it is; it will ever take place, and continue in its fruit and consequences: the covenant of grace, as it is made from everlasting, continues to everlasting; its promises never, fail, its blessings are the sure mercies of David: redemption by Christ is eternal; such as are redeemed from sin, Satan, and the law, are ever so, and shall never be brought into bondage to either again: the work of grace upon the heart being begun, shall be performed and perfected; the graces wrought in the soul, as faith, hope, and love, ever remain; the blessings of grace bestowed, as pardon, justification, adoption, and salvation, are never reversed, but ever continue; such as are regenerated, pardoned, justified, adopted, and saved, shall be ever so; and the work of God, as it is durable, so perfect; nothing can be put to it, nor anything taken from it; the works of nature have been finished and perfected from the foundation of the world; the decrees of God are a complete system of his will, according to which he does all things invariably, in providence and grace; the covenant of grace is ordered in all things, and nothing wanting in it; the work of redemption is completely done by Christ, who is a rock, and his work is perfect; and the work of grace on the heart, though at present imperfect, shall be perfected; nor is it in the power of men to add anything to it, nor take anything from it; and God doth it, that men should fear before him; his works of creation being done in so much wisdom, and giving such a display of his power and goodness, command art awe of him in his creatures, Ps 33:6; his works of providence, being all according to his wise purposes and decrees, should be patiently and quietly submitted to; and men should be still, and know that he is God, and humble themselves under his mighty hand: his decrees, respecting the present or future state of men, do not lead to despair, nor to a neglect of means, nor to a dissolute life, but tend to promote the fear of God and true holiness, which they are the source of; and the blessings of grace have a kind influence on the same; particularly the blessing of pardoning grace, which is with God, that he may be feared, Ps 130:4; and one principal part of the work of grace on the heart is the fear of God; and nothing more strongly engages to the whole worship of God, which is often meant by the fear of him, than his grace vouchsafed to men; see Heb 12:28. The Targum refers this to the vengeance of God in the world: and Jarchi, to the unusual phenomena in it; as the flood, the sun's standing still and going backward, and the like. (o) Miphalot Elohim Tract. 8. c. 7. fol. 57. 4. John Wesley 3:14 For ever - All God's counsels or decrees are eternal and unchangeable. Nothing - Men can neither do any thing against God's counsel and providence, nor hinder any work or act of it. Fear - That by the consideration of his power in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him. Robert Jamieson, A. R. Fausset and David Brown 3:14 (1Kings 3:12; 2Kings 23:5; Ps 89:34; Mt 24:35; Jas 1:17). for ever--as opposed to man's perishing labors (Eccles 2:15-18). any thing taken from it--opposed to man's "crooked and wanting" works (Eccles 1:15; Eccles 7:13). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Eccles 3:12-13), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.
3:153:15: Որ ինչ եղեւն այն ահա կա՛յ, եւ որ ինչ լինելոցն էր՝ ահա եղեւ՛. եւ Աստուած խնդրեսցէ զհալածեալն[8485]։[8485] Ոմանք. Որ լինելոցն էր արդէն իսկ եղեւ. եւ որում լինելն պարտ էր ահա եղեւ, եւ Աստուած խնդ՛՛։ 15 Ինչ որ եղել է, հիմա էլ կայ, եւ ինչ որ պիտի լինէր, եղել է արդէն, եւ Աստուած կը փնտռի հալածուածին: 15 Ինչ որ եղած է, հիմա ալ կայ Ու ինչ որ պիտի ըլլայ՝ արդէն եղած է։Աստուած անցածը կը փնտռէ։ Որ ինչ եղեւն` այն ահա կայ, եւ որ ինչ լինելոցն էր` ահա եղեւ. եւ Աստուած խնդրեսցէ ^[27]զհալածեալն: 3:15: Որ ինչ եղեւն այն ահա կա՛յ, եւ որ ինչ լինելոցն էր՝ ահա եղեւ՛. եւ Աստուած խնդրեսցէ զհալածեալն[8485]։ [8485] Ոմանք. Որ լինելոցն էր արդէն իսկ եղեւ. եւ որում լինելն պարտ էր ահա եղեւ, եւ Աստուած խնդ՛՛։ 15 Ինչ որ եղել է, հիմա էլ կայ, եւ ինչ որ պիտի լինէր, եղել է արդէն, եւ Աստուած կը փնտռի հալածուածին: 15 Ինչ որ եղած է, հիմա ալ կայ Ու ինչ որ պիտի ըլլայ՝ արդէն եղած է։Աստուած անցածը կը փնտռէ։ zohrab-1805▾ eastern-1994▾ western am▾	3:153:15 Что было, то и теперь есть, и что будет, то уже было, и Бог воззовет прошедшее. 3:15 τὸ ο the γενόμενον γινομαι happen; become ἤδη ηδη already ἐστίν ειμι be καὶ και and; even ὅσα οσος as much as; as many as τοῦ ο the γίνεσθαι γινομαι happen; become ἤδη ηδη already γέγονεν γινομαι happen; become καὶ και and; even ὁ ο the θεὸς θεος God ζητήσει ζητησις inquiry; inquest τὸν ο the διωκόμενον διωκω go after; pursue 3:15 מַה־ mah- מָה what שֶּֽׁ ššˈe שַׁ [relative] הָיָה֙ hāyˌā היה be כְּבָ֣ר kᵊvˈār כְּבָר long time ה֔וּא hˈû הוּא he וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to הְיֹ֖ות hᵊyˌôṯ היה be כְּבָ֣ר kᵊvˈār כְּבָר long time הָיָ֑ה hāyˈā היה be וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נִרְדָּֽף׃ nirdˈāf רדף pursue 3:15. quod factum est ipsum permanet quae futura sunt iam fuerunt et Deus instaurat quod abiitThat which hath been made, the same continueth: the things that shall be, have already been: and God restoreth that which is past. 15. That which is hath been already; and that which is to be hath already been: and God seeketh again that which is passed away. That which hath been is now; and that which is to be hath already been; and God requireth that which is past: 3:15 Что было, то и теперь есть, и что будет, то уже было, и Бог воззовет прошедшее. 3:15 τὸ ο the γενόμενον γινομαι happen; become ἤδη ηδη already ἐστίν ειμι be καὶ και and; even ὅσα οσος as much as; as many as τοῦ ο the γίνεσθαι γινομαι happen; become ἤδη ηδη already γέγονεν γινομαι happen; become καὶ και and; even ὁ ο the θεὸς θεος God ζητήσει ζητησις inquiry; inquest τὸν ο the διωκόμενον διωκω go after; pursue 3:15 מַה־ mah- מָה what שֶּֽׁ ššˈe שַׁ [relative] הָיָה֙ hāyˌā היה be כְּבָ֣ר kᵊvˈār כְּבָר long time ה֔וּא hˈû הוּא he וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to הְיֹ֖ות hᵊyˌôṯ היה be כְּבָ֣ר kᵊvˈār כְּבָר long time הָיָ֑ה hāyˈā היה be וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נִרְדָּֽף׃ nirdˈāf רדף pursue 3:15. quod factum est ipsum permanet quae futura sunt iam fuerunt et Deus instaurat quod abiit That which hath been made, the same continueth: the things that shall be, have already been: and God restoreth that which is past. 15. That which is hath been already; and that which is to be hath already been: and God seeketh again that which is passed away. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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: Бог воззовет прошедшее. LXX и сирийский переводят: Бог взыщет преследуемого (слав. «гонимого»). Но, согласно с контекстом, лучше понимать в среднем роде: прогнанное, удаленное, прошедшее. Adam Clarke: Commentary on the Bible - 1831 3:15: That which hath been is now - God governs the world now, as he has governed it from the beginning; and the revolutions and operations of nature are the same now, that they have been from the beginning. What we see now, is the same as has been seen by those before us. And God requireth that which is past - i.e., That it may return again in its proper order. The heavens themselves, taking in their great revolutions, show the same phenomena. Even comets are supposed to have their revolutions, though some of them are hundreds of years in going round their orbits. But in the economy of grace, does not God require that which is past? Whatever blessing or influence God gives to the soul of man, he intends shall remain and increase; and it will, if man be faithful. Reader, canst thou produce all the secret inspirations of his Spirit, all the drawings of his love, his pardoning mercy, his sanctifying grace, the heavenly-mindedness produced in thee, thy holy zeal, thy spirit of prayer, thy tender conscience, the witness of the Spirit, which thou didst once receive and enjoy? Where are they? God requireth that which is past. Albert Barnes: Notes on the Bible - 1834 3:15: Rather, What has been - what was before, and what shall be has been before. The word "is" in our the King James Version is erroneously printed in Roman letters: it does not exist in the Hebrew (it should have been italicized); and the word there translated "now" is the same which is translated as "already." Requireth - i. e., requireth for judgment, as the word specially means in Sa2 4:11; Eze 3:18... It is obvious from the context of the last clause of Ecc 3:14, and Ecc 3:16-17, that this is the meaning here. Past - literally, "put to flight." The meaning of the verse is that there is a connection between events - past, present and future - and that this connection exists in the justice of God who controls all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:15: which hath: Ecc 1:9, Ecc 1:10 past: Heb. driven away Carl Friedrich Keil and Franz Delitzsch 3:15 "That which is now hath been long ago; and that which will be hath already been: God seeketh after that which was crowded out." The words: "hath been long ago" (הוּא כּבר), are used of that which the present represents as something that hath been, as the fruit of a development; the words: "hath already been" (היה כּבר), are used of the future (ל אשׁר, τὸ μέλλον, vid., Gesen. 132. 1), as denying to it the right of being regarded as something new. The government of God is not to be changed, and does not change; His creative as well as His moral ordering of the world produces with the same laws the same phenomena (the ו corresponds to this line of thought here, as at Eccles 3:14) - God seeks את־ן (cf. Eccles 7:7; Ewald, 277d). Hengstenberg renders: God seeks the persecuted (lxx, Symm., Targ., Syr.), i.e., visits them with consolation and comfort. Nirdaph here denotes that which is followed, hunted, pressed, by which we may think of that which is already driven into the past; that God seeks, seeks it purposely, and brings it back again into the present; for His government remains always, and brings thus always up again that which hath been. Thus Jerome: Deut instaurat quod abiit; the Venet.: ὃ τηεὸς ζητήσει τὸ ἀπεληλαμένον; and thus Geier, among the post-Reform. interpreters: praestat ut quae propulsa sunt ac praeterierunt iterum innoventur ac redeant; and this is now the prevailing exposition, after Knobel, Ewald, and Hitzig. The thought is the same as if we were to translate: God seeks after the analogue. In the Arab., one word in relation to another is called muradif, if it is cogn. to it; and mutaradifat is the technical expression for a synonym. In Heb. the expression used is שׁמות נרדּפים, they who are followed the one by another, - one of which, as it were, treads on the heels of another. But this designation is mediated through the Arab. In evidence of the contrary, ancient examples are wanting. Geneva 1599 3:15 That which hath been is now; and that which is to be hath already been; and God (f) requireth that which is past. (f) God only causes what which is past, to return. John Gill 3:15 That which hath seen is now; and that which is to be hath already been,.... That which has been from the beginning now is; that which cometh, and what shall be in the end of days, has been already, as the Targum. Jarchi interprets this of God and his attributes, which are always the same; he is the "I am that I am", Ex 3:14; the immutable and eternal Jehovah, which is, and was, and is to come, invariably the same. Or rather it designs his decrees and purposes; what has been decreed in his eternal mind is now accomplished; and what is future has been already in his decrees; nor does anything come to pass but what he has appointed. So it is interpreted, in an ancient tract (p) of the Jews, of "what was before it came into the world, so that there is nothing new under the sun; now it is obliged to come into this world, as it is said, "before I formed thee in the belly, I knew thee", Jer 1:5.'' This will also hold true of natural things, and of the identity of them; of some individuals, as the sun, moon, and stars, which are as they always were, and will be; the sun rises and sets as it used to do; and the moon increases and decreases, as it always has done; and the stars keep the same station or course, and so they ever will, as they have: the same seasons are now in their turn as heretofore, and such as will be have been already; as summer, winter, spring, autumn, seedtime, harvest, cold, heat, night, and day: the same kinds and species of creatures, that have been, are; and what will be have been already; so that there is no new thing under the sun; the same thing is here expressed as in Eccles 1:9; and God requireth that which is past; his decrees and purposes to be fulfilled, which are past in his mind; the same seasons to return which have been; and the same kinds and species of creatures to exist which have already. The words may be rendered, "and God seeketh that which is pursued", or "persecuted" (q): and accordingly the whole will bear a different sense; and the preacher may be thought to have entered upon a new subject, which he continues in some following verses, the abuse of power and authority: and the meaning then is, the same acts of injustice, violence, and persecution, have been done formerly as now, and now as formerly; and what hereafter of this kind may be, will be no other than what has been; from the beginning persecution was; Cain hated and slew his brother, because of his superior goodness; and so it always has been, is, and will be, that such who are after the flesh persecute those who are after the spirit; but God will make inquisition for blood, and require it at the hands of those that shed it; he will seek out the persecuted, and vindicate him, and, avenge his persecutor. This way the Midrash, Jarchi, and Alshech, and the Septuagint version, render the words; and so the Syriac version, "God seeketh him that is afflicted, who is driven away"; and to this agrees the Targum, "and in the great day which shall be, the Lord will require the mean and poor man of the hands of the wicked that persecute him.'' And what follows seems to confirm this sense. (p) Tikkune Zohar Correct. 69. fol. 104. 2. (q) "Deus quaerit propulsum, seu quod persecutionem veluti passum est", Gejerus, Schmidt. John Wesley 3:15 Hath been - Things past, present, and to come, are all ordered by one constant counsel, in all parts and ages of the world. There is a continual return of the same motions of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality. Robert Jamieson, A. R. Fausset and David Brown 3:15 Resumption of Eccles 1:9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (Eccles 3:14), and returns in a fixed cycle. requireth that . . . past--After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to Eccles 3:16-17. The parallel clauses of the verse support English Version.
3:163:16: Դարձեալ տեսի ՚ի ներքոյ արեգական տեղի դատաստանի՝ եւ անդ ամպարի՛շտ. եւ տեղի արդարոյ՝ եւ անդ բարեպա՛շտ։ 16 Արեգակի ներքոյ, ես տեսայ դարձեալ, որ, ուր դատ ու դատաստան կար, ամբարիշտն այնտեղ էր, եւ ուր արդարութիւն կար, այնտեղ էր բարեպաշտը: 16 Ու նաեւ արեւուն տակ տեսայ, թէ բարեպաշտութեան տեղ՝ ամբարշտութիւն Եւ արդարութեան տեղ անօրէնութիւն կայ։ Դարձեալ տեսի ի ներքոյ արեգական տեղի դատաստանի` եւ անդ ^[28]ամպարիշտ. եւ տեղի արդարոյ` եւ անդ բարեպաշտ: 3:16: Դարձեալ տեսի ՚ի ներքոյ արեգական տեղի դատաստանի՝ եւ անդ ամպարի՛շտ. եւ տեղի արդարոյ՝ եւ անդ բարեպա՛շտ։ 16 Արեգակի ներքոյ, ես տեսայ դարձեալ, որ, ուր դատ ու դատաստան կար, ամբարիշտն այնտեղ էր, եւ ուր արդարութիւն կար, այնտեղ էր բարեպաշտը: 16 Ու նաեւ արեւուն տակ տեսայ, թէ բարեպաշտութեան տեղ՝ ամբարշտութիւն Եւ արդարութեան տեղ անօրէնութիւն կայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:163:16 Еще видел я под солнцем: место суда, а там беззаконие; место правды, а там неправда. 3:16 καὶ και and; even ἔτι ετι yet; still εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun τόπον τοπος place; locality τῆς ο the κρίσεως κρισις decision; judgment ἐκεῖ εκει there ὁ ο the ἀσεβής ασεβης irreverent καὶ και and; even τόπον τοπος place; locality τοῦ ο the δικαίου δικαιος right; just ἐκεῖ εκει there ὁ ο the ἀσεβής ασεβης irreverent 3:16 וְ wᵊ וְ and עֹ֥וד ʕˌôḏ עֹוד duration רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun מְקֹ֤ום mᵊqˈôm מָקֹום place הַ ha הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice שָׁ֣מָּה šˈāmmā שָׁם there הָ hā הַ the רֶ֔שַׁע rˈešaʕ רֶשַׁע guilt וּ û וְ and מְקֹ֥ום mᵊqˌôm מָקֹום place הַ ha הַ the צֶּ֖דֶק ṣṣˌeḏeq צֶדֶק justice שָׁ֥מָּה šˌāmmā שָׁם there הָ hā הַ the רָֽשַׁע׃ rˈāšaʕ רֶשַׁע guilt 3:16. vidi sub sole in loco iudicii impietatem et in loco iustitiae iniquitatemI saw under the sun in the place of judgment wickedness, and in the place of justice iniquity. 16. And moreover I saw under the sun, in the place of judgment, that wickedness was there; and in the place of righteousness, that wickedness was there. And moreover I saw under the sun the place of judgment, [that] wickedness [was] there; and the place of righteousness, [that] iniquity [was] there: 3:16 Еще видел я под солнцем: место суда, а там беззаконие; место правды, а там неправда. 3:16 καὶ και and; even ἔτι ετι yet; still εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun τόπον τοπος place; locality τῆς ο the κρίσεως κρισις decision; judgment ἐκεῖ εκει there ὁ ο the ἀσεβής ασεβης irreverent καὶ και and; even τόπον τοπος place; locality τοῦ ο the δικαίου δικαιος right; just ἐκεῖ εκει there ὁ ο the ἀσεβής ασεβης irreverent 3:16 וְ wᵊ וְ and עֹ֥וד ʕˌôḏ עֹוד duration רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun מְקֹ֤ום mᵊqˈôm מָקֹום place הַ ha הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice שָׁ֣מָּה šˈāmmā שָׁם there הָ hā הַ the רֶ֔שַׁע rˈešaʕ רֶשַׁע guilt וּ û וְ and מְקֹ֥ום mᵊqˌôm מָקֹום place הַ ha הַ the צֶּ֖דֶק ṣṣˌeḏeq צֶדֶק justice שָׁ֥מָּה šˌāmmā שָׁם there הָ hā הַ the רָֽשַׁע׃ rˈāšaʕ רֶשַׁע guilt 3:16. vidi sub sole in loco iudicii impietatem et in loco iustitiae iniquitatem I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity. 16. And moreover I saw under the sun, in the place of judgment, that wickedness was there; and in the place of righteousness, that wickedness was there. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16-17: Промысл Божий обнаруживается не только в естественных явлениях, но и в нравственной жизни человека. В человеческом суде живут неправда и беззаконие. Но над судом людей есть суд Божий, который воздаст должное праведным и нечестивым. Для этого суда, как и для всякой вещи, настанет свое время. Праведного и нечестивого будет судить Бог, потому что время для всякой вещи и над всяким делом там. Слово «там» (sсham) не совсем ясно. Вульгата передает его словом «тогда» (tunс), Иероним — «во время суда» (in tempore judiсii), но евр. sсham есть наречие не времени, а места. Вероятно, оно значит здесь: на суде Божием, в параллель слову «там» в ст. 16: для обозначения суда человеческого. Некоторые экзегеты вместо schara (מט) читают sam (מט) и переводят: всeму (Бог) назначил свое время. Мысль совершенно согласна с контекстом, но действительно ли повреждена здесь еврейская пунктуация, сказать трудно. Matthew Henry: Concise Commentary on the Whole Bible - 1706 16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. 17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. 18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. 20 All go unto one place; all are of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him? Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God. I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the laws of religion, he is God's vicegerent; nay, he is of those to whom it is said, You are gods; but without the fear of God it is vanity, for, set that aside, and, 1. The judge will not judge aright, will not use his power well, but will abuse it; instead of doing good with it he will do hurt with it, and then it is not only vanity, but a lie, a cheat to himself and to all about him, v. 16. Solomon perceived, by what he had read of former times, what he heard of other countries, and what he had seen in some corrupt judges, even in the land of Israel, notwithstanding all his care to prefer good men, that there was wickedness in the place of judgment. It is not so above the sun: far be it from God that he should do iniquity, or pervert justice. But under the sun it is often found that that which should be the refuge, proves the prison, of oppressed innocency. Man being in honour, and not understanding what he ought to do, becomes like the beasts that perish, like the beasts of prey, even the most ravenous, Ps. xlix. 20. Not only from the persons that sat in judgment, but even in the places where judgment was, in pretence, administered, and righteousness was expected, there was iniquity; men met with the greatest wrongs in those courts to which they fled for justice. This is vanity and vexation; for, (1.) It would have been better for the people to have had no judges than to have had such. (2.) It would have been better for the judges to have had no power than to have had it and used it to such ill purposes; and so they will say another day. 2. The judge will himself be judged for not judging aright. When Solomon saw how judgment was perverted among men he looked up to God the Judge, and looked forward to the day of his judgment (v. 17): "I said in my heart that this unrighteous judgment is not so conclusive as both sides take it to be, for there will be a review of the judgment; God shall judge between the righteous and the wicked, shall judge for the righteous and plead their cause, though now it is run down, and judge against the wicked and reckon with them for all their unrighteous decrees and the grievousness which they have prescribed," Isa. x. 1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Ps. xcii. 7), and it is an unspeakable comfort to the oppressed that their cause will be heard over again. Let them therefore wait with patience, for there is another Judge that stands before the door. And, though the day of affliction may last long, yet there is a time, a set time, for the examination of every purpose, and every work done under the sun. Men have their day now, but God's day is coming, Ps. xxxvii. 13. With God there is a time for the re-hearing of causes, redressing of grievances, and reversing of unjust decrees, though as yet we see it not here, Job xxiv. 1. II. Here is the vanity of man as mortal. He now comes to speak more generally concerning the estate of the sons of men in this world, their life and being on earth, and shows that their reason, without religion and the fear of God, advances them but little above the beasts. Now observe, 1. What he aims at in this account of man's estate. (1.) That God may be honoured, may be justified, may be glorified--that they might clear God (so the margin reads it), that if men have an uneasy life in this world, full of vanity and vexation, they may thank themselves and lay no blame on God; let them clear him, and not say that he made this world to be man's prison and life to be his penance; no, God made man, in respect both of honour and comfort, little lower than the angels; if he be mean and miserable, it is his own fault. Or, that God (that is, the world of God) might manifest them, and discover them to themselves, and so appear to be quick and powerful, and a judge of men's characters; and we may be made sensible how open we lie to God's knowledge and judgment. (2.) That men may be humbled, may be vilified, may be mortified--that they might see that they themselves are beasts. It is no easy matter to convince proud men that they are but men (Ps. ix. 20), much more to convince bad men that they are beasts, that, being destitute of religion, they are as the beasts that perish, as the horse and the mule that have no understanding. Proud oppressors are as beasts, as roaring lions and ranging bears. Nay, every man that minds his body only, and not his soul, makes himself no better than a brute, and must wish, at least, to die like one. 2. The manner in which he verifies this account. That which he undertakes to prove is that a worldly, carnal, earthly-minded man, has no preeminence above the beast, for all that which he sets his heart upon, places his confidence, and expects a happiness in, is vanity, v. 19. Some make this to be the language of an atheist, who justifies himself in his iniquity (v. 16) and evades the argument taken from the judgment to come (v. 17) by pleading that there is not another life after this, but that when man dies there is an end of him, and therefore while he lives he may live as he lists; but others rather think Solomon here speaks as he himself thinks, and that it is to be understood in the same sense with that of his father (Ps. xlix. 14), Like sheep they are laid in the grave, and that he intends to show the vanity of this world's wealth and honours "By the equal condition in mere outward respects (as bishop Reynolds expounds it) between men and beasts," (1.) The events concerning both seem much alike (v. 19); That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war. (2.) The end of both, to an eye of sense, seems alike too: They have all one breath, and breathe in the same air, and it is the general description of both that in their nostrils is the breath of life (Gen. vii. 22), and therefore, as the one dies, so dies the other; in their expiring there is no visible difference, but death makes much the same change with a beast that it does with a man. [1.] As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer. xxii. 19) and what preëminence then has he above a beast? The touch of the dead body of a man, by the law of Moses, contracted a greater ceremonial pollution than the touch of the carcase even of an unclean beast or fowl. And Solomon here observes that all go unto one place; the dead bodies of men and beasts putrefy alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs! [2.] As to their spirits there is indeed a vast difference, but not a visible one, v. 21. It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Ps. xlix. 15. It goes upwards to be judged and determined to an unchangeable state. It is certain that the spirit of the beast goes downwards to the earth; it dies with the body; it perishes and is gone at death. The soul of a beast is, at death, like a candle blown out--there is an end of it; whereas the soul of a man is then like a candle taken out of a dark lantern, which leaves the lantern useless indeed, but does itself shine brighter. This great difference there is between the spirits of men and beasts; and a good reason it is why men should set their affections on things above, and lift up their souls to those things, not suffering them, as if they were the souls of brutes, to cleave to this earth. But who knows this difference? We cannot see the ascent of the one and the descent of the other with our bodily eyes; and therefore those that live by sense, as all carnal sensualists do, that walk in the sight of their eyes and will not admit any other discoveries, by their own rule of judgment have no preëminence above the beasts. Who knows, that is, who considers this? Isa. liii. 1. Very few. Were it better considered, the world would be every way better; but most men live as if they were to be here always, or as if when they die there were an end of them; and it is not strange that those live like beasts who think they shall die like beasts, but on such the noble faculties of reason are perfectly lost and thrown away. 3. An inference drawn from it (v. 22): There is nothing better, as to this world, nothing better to be had out of our wealth and honour, than that a man should rejoice in his own works, that is, (1.) Keep a clear conscience, and never admit iniquity into the place of righteousness. Let every man prove his own work, and approve himself to God in it, so shall he have rejoicing in himself alone, Gal. vi. 4. Let him not get nor keep any thing but what he can rejoice in. See 2 Cor. i. 12. (2.) Live a cheerful life. If God have prospered the work of our hands unto us, let us rejoice in it, and take the comfort of it, and not make it a burden to ourselves and leave others the joy of it; for that is our portion, not the portion of our souls (miserable are those that have their portion in this life, Ps. xvii. 14, and fools are those that choose it and take up with it, Luke xii. 19), but it is the portion of the body; that only which we enjoy is ours out of this world; it is taking what is to be had and making the best of it, and the reason is because none can give us a sight of what shall be after us, either who shall have our estates or what use they will make of them. When we are gone it is likely we shall not see what is after us; there is no correspondence that we know of between the other world and this, Job xiv. 21. Those in the other world will be wholly taken up with that world, so that they will not care for seeing what is done in this; and while we are here we cannot foresee what shall be after us, either as to our families or the public. It is not for us to know the times and seasons that shall be after us, which, as it should be a restraint to our cares about this world, so it should be a reason for our concern about another. Since death is a final farewell to this life, let us look before us to another life. Adam Clarke: Commentary on the Bible - 1831 3:16: The plate of judgment, that wickedness was there - The abuse of power, and the perversion of judgment, have been justly complained of in every age of the world. The following paraphrase is good: - "But what enjoyment can our labors yield, When e'en the remedy prescribed by heaven To cure disorders proves our deadliest bane? When God's vicegerents, destined to protect The weak from insolence of power, to guard Their lives and fortunes, impious robbers turn? And, or by force or fraud, deprive of both? - To what asylum shall the injured fly From her tribunal, where perverted law Acquits the guilty, the innocent condemns?" C. Albert Barnes: Notes on the Bible - 1834 3:16 I saw ... - Rather, I have seen (as in Ecc 3:10) under the sun the place etc. The place of judgment means the seat of the authorized judge. Compare "the place of the holy" Ecc 8:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:16: Ecc 4:1, Ecc 5:8; Kg1 21:9-21; Psa 58:1, Psa 58:2, Psa 82:2-5, Psa 94:21, Psa 94:22; Isa 59:14; Mic 2:2, Mic 7:3; Zep 3:3; Mat 26:59; Act 23:3; Jam 2:6 Carl Friedrich Keil and Franz Delitzsch 3:16 "And, moreover, I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that wickedness was there." The structure of the verse is palindromic, like Eccles 1:6; Eccles 2:10; Eccles 4:1. We might also render מקום as the so-called casus absol., so that שׁם ... מק is an emphatic בּמקום (Hitz.), and the construction like Jer 46:5; but the accentuation does not require this (cf. Gen 1:1); and why should it not be at once the object to ראיתי, which in any case it virtually is? These two words שׁמה הרשׁע might be attribut. clauses: where wickedness (prevails), for the old scheme of the attributive clause (the tsfat) is not foreign to the style of this book (vid., Eccles 1:13, nathan = nethano; and Eccles 5:12, raithi = reithiha); but why not rather virtual pred. accus.: vidi locum juris (quod) ibi impietas? Cf. Neh 13:23 with Ps 37:25. The place of "judgment" is the place where justice should be ascertained and executed; and the place of "righteousness," that where righteousness should ascertain and administer justice; for mishpat is the rule (of right), and the objective matter of fact; tsedek, a subjective property and manner of acting. רשׁע is in both cases the same: wickedness (see under Ps 1:1), which bends justice, and is the contrary of tsěděk, i.e., upright and moral sternness. רשׁע elsewhere, like mělěk̂ tsěděk, preserves in p. its e, but here it takes rank along with חסד, which in like manner fluctuates (cf. Ps 130:7 with Prov 21:21). שׁמּה is here = שׁם, as at Ps 122:5, etc.; the locative ah suits the question Where? as well as in the question Whither? - He now expresses how, in such a state of things, he arrived at satisfaction of mind. John Gill 3:16 And moreover I saw under the sun the place of judgment,.... Courts of judicature, where judges sit, and, causes are brought before them, and are heard and tried; such as were the Jewish sanhedrim, of which the Midrash and Jarchi interpret it; that wickedness was there, wicked judges sat there, and wickedness was committed by them; instead of doing justice they perverted it; condemned the righteous, and acquitted the wicked; and oppressed the widow, fatherless, and stranger, whose cause, being just, they should have defended. So the Targum, "in which lying judges condemn the innocent.'' Well does the wise man say he saw this "under the sun", for there is nothing of this kind above it; nor approved of by him that is above it; and the place of righteousness, that iniquity was there; this signifies the same as before, only it is expressed in different words. The Midrash and Jarchi interpret this of the middle gate in Jerusalem, where Nergal Sharezer, and other princes of the king of Babylon, sat, and which Solomon foresaw by a spirit of prophecy; but the better sense is, that Solomon had observed a great deal of this kind in reading the histories and annals of nations; knew that much of this sort was practised in other countries, and had seen a great deal of it in his own, done in inferior courts, and by subordinate officers; and though he was a wise and righteous prince, yet was not able to rectify all these abuses, for want of sufficient proof, which yet he lamented, and it gave him a concern; compare with this Is 1:21. John Wesley 3:16 Moreover - This is another argument of the vanity of worldly things, and an hindrance of that comfort which men expect in this life, because they are oppressed by their rulers. Judgment - ln the thrones of princes, and tribunals of magistrates. Solomon is still shewing that every thing in this world without the fear of God is vanity. In these verses he shews, that power, of which men are so ambitious, and life itself, are worth nothing without it. Robert Jamieson, A. R. Fausset and David Brown 3:16 Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment" (Jer 12:1)?
3:173:17: Եւ ասացի ես ՚ի սրտի իմում, թէ զարդարն եւ զամպարիշտն դատի՛ Աստուած. զի ժամանա՛կ է ամենայն իրաց, եւ ՚ի վերայ ամենայն արարածոց ժա՛մ եւ ժամանակ[8486]։ [8486] Ոմանք. Եւ ասացի անդ սրտի իմում... վասն զի ժամանակ... ժամ է եւ ժամանակ։ 17 Եւ սրտիս մէջ ասացի, թէ՝ «Աստուած պիտի դատի արդարին եւ ամբարշտին, քանի որ ամէն բանի ժամանակը կայ, եւ ժամ ու ժամանակ կայ բոլոր գործերի համար»: 17 Ես իմ սրտիս մէջ ըսի թէ՝ Աստուած պիտի դատէ արդարն ու ամբարիշտը, Վասն զի ամէն դիտաւորութիւն ու ամէն գործ իր ժամանակը ունի։ Եւ ասացի ես ի սրտի իմում, թէ` Զարդարն եւ զամպարիշտն դատի Աստուած. զի ^[29]ժամանակ է ամենայն իրաց, եւ ի վերայ ամենայն արարածոց ժամ եւ ժամանակ`` անդ: 3:17: Եւ ասացի ես ՚ի սրտի իմում, թէ զարդարն եւ զամպարիշտն դատի՛ Աստուած. զի ժամանա՛կ է ամենայն իրաց, եւ ՚ի վերայ ամենայն արարածոց ժա՛մ եւ ժամանակ[8486]։ [8486] Ոմանք. Եւ ասացի անդ սրտի իմում... վասն զի ժամանակ... ժամ է եւ ժամանակ։ 17 Եւ սրտիս մէջ ասացի, թէ՝ «Աստուած պիտի դատի արդարին եւ ամբարշտին, քանի որ ամէն բանի ժամանակը կայ, եւ ժամ ու ժամանակ կայ բոլոր գործերի համար»: 17 Ես իմ սրտիս մէջ ըսի թէ՝ Աստուած պիտի դատէ արդարն ու ամբարիշտը, Վասն զի ամէն դիտաւորութիւն ու ամէն գործ իր ժամանակը ունի։ zohrab-1805▾ eastern-1994▾ western am▾	3:173:17 И сказал я в сердце своем: >. 3:17 εἶπα επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine σὺν συν with; [definite object marker] τὸν ο the δίκαιον δικαιος right; just καὶ και and; even σὺν συν with; [definite object marker] τὸν ο the ἀσεβῆ ασεβης irreverent κρινεῖ κρινω judge; decide ὁ ο the θεός θεος God ὅτι οτι since; that καιρὸς καιρος season; opportunity τῷ ο the παντὶ πας all; every πράγματι πραγμα act; matter καὶ και and; even ἐπὶ επι in; on παντὶ πας all; every τῷ ο the ποιήματι ποιημα product; poem 3:17 אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in לִבִּ֔י libbˈî לֵב heart אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּדִּיק֙ ṣṣaddîq צַדִּיק just וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty יִשְׁפֹּ֖ט yišpˌōṭ שׁפט judge הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּי־ kî- כִּי that עֵ֣ת ʕˈēṯ עֵת time לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּעֲשֶׂ֖ה mmaʕᵃśˌeh מַעֲשֶׂה deed שָֽׁם׃ šˈām שָׁם there 3:17. et dixi in corde meo iustum et impium iudicabit Deus et tempus omni rei tunc eritAnd I said in my heart: God shall judge both the just and the wicked, and then shall be the time of every thing. 17. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. I said in mine heart, God shall judge the righteous and the wicked: for [there is] a time there for every purpose and for every work: 3:17 И сказал я в сердце своем: <<праведного и нечестивого будет судить Бог; потому что время для всякой вещи и {суд} над всяким делом там>>. 3:17 εἶπα επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine σὺν συν with; [definite object marker] τὸν ο the δίκαιον δικαιος right; just καὶ και and; even σὺν συν with; [definite object marker] τὸν ο the ἀσεβῆ ασεβης irreverent κρινεῖ κρινω judge; decide ὁ ο the θεός θεος God ὅτι οτι since; that καιρὸς καιρος season; opportunity τῷ ο the παντὶ πας all; every πράγματι πραγμα act; matter καὶ και and; even ἐπὶ επι in; on παντὶ πας all; every τῷ ο the ποιήματι ποιημα product; poem 3:17 אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in לִבִּ֔י libbˈî לֵב heart אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּדִּיק֙ ṣṣaddîq צַדִּיק just וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty יִשְׁפֹּ֖ט yišpˌōṭ שׁפט judge הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּי־ kî- כִּי that עֵ֣ת ʕˈēṯ עֵת time לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֵ֔פֶץ ḥˈēfeṣ חֵפֶץ pleasure וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּעֲשֶׂ֖ה mmaʕᵃśˌeh מַעֲשֶׂה deed שָֽׁם׃ šˈām שָׁם there 3:17. et dixi in corde meo iustum et impium iudicabit Deus et tempus omni rei tunc erit And I said in my heart: God shall judge both the just and the wicked, and then shall be the time of every thing. 17. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:17: For there is a time there for every purpose - Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth. Albert Barnes: Notes on the Bible - 1834 3:17 A time there - i. e., a time with God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:17: said: Ecc 1:16, Ecc 2:1 God: Ecc 12:14; Gen 18:25; Psa 98:9; Mat 16:27, Mat 25:31-46; Joh 5:22, Joh 5:26-29; Act 17:31; Rom 2:5-9; Co1 4:5; Co2 5:10; Th2 1:6-10; Rev 20:11-15 for: Ecc 3:1; Jer 29:10, Jer 29:11; Dan 11:40, Dan 12:4, Dan 12:9, Dan 12:11-13; Act 1:7; Th1 5:1; Pe2 3:7, Pe2 3:8; Rev 11:2, Rev 11:3, Rev 11:18, Rev 17:12-17, Rev 20:2, Rev 20:7-9 Carl Friedrich Keil and Franz Delitzsch 3:17 "I said in mine heart: God shall judge the righteous as well as the wicked: for there is there a time for every purpose and for every work." Since "the righteous" stands first, the word ישׁפּט has here the double sense of judging [richtens = setting upright] = acting uprightly, justly by one, as in the shofteni of Ps 7:9; Ps 26:1, etc., and of judging = inflicting punishment. To the righteous, as well as to the wicked, (Note: The lxx (in Aquila's manner): σὺν τὸν δίκαιον καὶ σὺν τὸν ἀσεβῆ - according to the Talm. hermeneut. rule, that where the obj. is designated by את, with that which is expressly named, something else is associated, and is to be thought of along with it.) God will administer that which of right belongs to them. But this does not immediately happen, and has to be waited for a long time, for there is a definite time for every undertaking (Eccles 3:1), and for (על, in the more modern form of the language, interchanges promiscue with אל ht and ל, e.g., Jer 19:15; Ezek 22:3; Ewald, 217i) every work there is a "time." This שׁם, defended by all the old interpreters, cannot have a temporal sense: tunc = in die judicii (Jerome, Targ.), cf. Ps 14:5; 36:13, for "a time of judgment there is for all one day" is not intended, since certainly the שׁם (day of judgment) is this time itself, and not the time of this time. Ewald renders שׁם as pointing to the past, for he thus construes: the righteous and the unrighteous God will judge (for there is a time for everything), and judge (vav thus explicat., "and that too," "and indeed") every act there, i.e., everything done before. But this שׁם is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words וגו עת כּי for there is a time for everything, the principal thought, that with God everything, even His act of judgment, has its time, is robbed of its independence and of the place in the principal clause appropriate to it. But if שׁם is understood adverbially, it certainly has a local meaning connected with it: there, viz., with God, apud Deum; true, for this use of the word Gen 49:24 affords the only example, and it stands there in the midst of a very solemn and earnest address. Therefore it lies near to read, with Houbig., Dderl., Palm., and Hitz., שׁם, "a definite time ... has He (God) ordained;" שׂום (שׂים) is the usual word for the ordinances of God in the natural world and in human history (Prov 8:29; Ex 21:13; Num 24:23; Hab 1:12, etc.), and, as in the Assyr. simtuv, so the Heb. שׂימה (שׂוּמה), 2Kings 13:32, signifies lot or fate, decree. (Note: Vid., Schrader's Keilsch. u. A. T. p. 105, simtu ubilsu, i.e., fate snatched him away (Heb. simah hovilathhu), cf. Fried. Delitzsch's Assyr. Stud. p. 66f.) With this reading, Elster takes exception to the position of the words; but at Judg 6:19 also the object goes before שׂם, and "unto every purpose and for every work" is certainly the complement of the object-conception, so that the position of the words is in reality no other than at Eccles 10:20; Dan 2:17. Quite untenable is Herzfeld's supposition (Frst, Vaih.), that שׁם has here the Talm. signification: aestimat, taxat, for (1) this שׁוּם = Arab. sham, has not על, but the accus. after it; (2) the thought referring to the tie on which Eccles 3:18 rests is thereby interrupted. Whether we read שׂם, or take שׁם in the sense of עמּו (Job 25:2; Job 23:14, etc.), the thought is the same, and equally congruous: God will judge the innocent and the guilty; it shall be done some time, although not so soon as one might wish it, and think necessary, for God has for every undertaking and for every work its fixed time, also its judicial decision (vid., at Ps 74:3); He permits wickedness, lets it develope itself, waits long before He interposes (vid., under Is 18:4.). Reflecting on God's delay to a time hidden from men, and known only to Himself, Koheleth explains the matter to himself in the following verse: - Geneva 1599 3:17 I said in my heart, God shall judge the righteous and the wicked: for [there is] a time (g) there for every purpose and for every work. (g) Meaning, with God, however man neglects his duty. John Gill 3:17 I said in mine heart, God shall judge the righteous and the wicked,.... This he considered in his mind, and set it down for a certain truth, and which relieved him under the consideration of the sad perversion of justice; and made him easy under it, and willing to leave things to him that judgeth righteously, and wait his time when everything that was now wrong would be set right: he knew from reason, from tradition, and from the word of God, that there was a judgment to come, a general, righteous, and eternal one; that this judicial process would be carried on by God himself, who is holy, righteous, just, and true, omniscient, and omnipotent; and, being the Judge of all the earth, would do right; when he would vindicate the righteous, and clear them from all calumnies and charges; acquit and justify them, and condemn the wicked, pass a just sentence on them, and execute it; for there is a time there for every purpose, and for every work; or "then", as Noldius; in the day of the great judgment, as the Targum adds; and which continues to paraphrase the words thus, "for a time is appointed for every business, and for every work which they do in this world they shall be judged there;'' there is a time fixed, a day appointed, for the judgment of the world; though of that day and hour knows no man; yet, it is settled, and will certainly come, Acts 17:31; and when it is come, every purpose, counsel, and thought of men's hearts, will be made manifest, as well as every work, good or bad, open or secret, yea, every idle word, and men will be judged according to these; see 1Cor 4:5, Mt 12:36. John Wesley 3:17 I said - I was sorely grieved at this, but I quieted myself with this consideration. Shall judge - Absolving the just, and condemning the wicked. A time - God will have his time to rectify all these disorders. There - At the judgment - seat of God. For - For examining not only all men's actions, but all their thoughts and purposes. Robert Jamieson, A. R. Fausset and David Brown 3:17 Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (Eccles 3:11; Ps 97:2). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious. there-- (Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Eccles 3:16): so "from thence" (Gen 49:24).
3:183:18: Ա՛նդ ասացի ես ՚ի սրտի իմում վասն խօսից որդւոց մարդկան՝ եթէ դատի զնոսա Աստուած. եւ զի ցուցցէ եթէ նոքա անասո՛ւնք են[8487]։ [8487] Ոմանք. Եթէ որոշէ զնոսա Աստուած եւ ցուցանէ թէ անասունք են նոքա։ 18 Եւ սրտիս մէջ մարդու որդիների խօսքերի համար ասացի, որ Աստուած պիտի դատի նրանց, որպէսզի ցոյց տայ, թէ իրենք էլ անասուններ են: 18 Ես իմ սրտիս մէջ ըսի՝ Մարդոց որդիներուն վիճակին վրայով՝ Թէ Աստուած զանոնք պիտի փորձէ Ու պիտի տեսնեն թէ իրենք անասուններ են։ Ասացի ես ի սրտի իմում ^[30]վասն խօսից`` որդւոց մարդկան եթէ` ^[31]Դատի զնոսա Աստուած, եւ զի ցուցցէ եթէ նոքա անասունք են: 3:18: Ա՛նդ ասացի ես ՚ի սրտի իմում վասն խօսից որդւոց մարդկան՝ եթէ դատի զնոսա Աստուած. եւ զի ցուցցէ եթէ նոքա անասո՛ւնք են[8487]։ [8487] Ոմանք. Եթէ որոշէ զնոսա Աստուած եւ ցուցանէ թէ անասունք են նոքա։ 18 Եւ սրտիս մէջ մարդու որդիների խօսքերի համար ասացի, որ Աստուած պիտի դատի նրանց, որպէսզի ցոյց տայ, թէ իրենք էլ անասուններ են: 18 Ես իմ սրտիս մէջ ըսի՝ Մարդոց որդիներուն վիճակին վրայով՝ Թէ Աստուած զանոնք պիտի փորձէ Ու պիտի տեսնեն թէ իրենք անասուններ են։ zohrab-1805▾ eastern-1994▾ western am▾	3:183:18 Сказал я в сердце своем о сынах человеческих, чтобы испытал их Бог, и чтобы они видели, что они сами по себе животные; 3:18 ἐκεῖ εκει there εἶπα επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine περὶ περι about; around λαλιᾶς λαλια talk υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that διακρινεῖ διακρινω discriminate; doubt αὐτοὺς αυτος he; him ὁ ο the θεός θεος God καὶ και and; even τοῦ ο the δεῖξαι δεικνυω show ὅτι οτι since; that αὐτοὶ αυτος he; him κτήνη κτηνος livestock; animal εἰσὶν ειμι be καί και and; even γε γε in fact αὐτοῖς αυτος he; him 3:18 אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in לִבִּ֔י libbˈî לֵב heart עַל־ ʕal- עַל upon דִּבְרַת֙ divrˌaṯ דִּבְרָה cause בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to בָרָ֖ם vārˌām ברר purge הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and לִ li לְ to רְאֹ֕ות rᵊʔˈôṯ ראה see שְׁ šᵊ שַׁ [relative] הֶם־ hem- הֵם they בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle הֵ֖מָּה hˌēmmā הֵמָּה they לָהֶֽם׃ lāhˈem לְ to 3:18. dixi in corde meo de filiis hominum ut probaret eos Deus et ostenderet similes esse bestiisI said in my heart concerning the sons of men, that God would prove them, and shew them to be like beasts. 18. I said in mine heart, because of the sons of men, that God may prove them, and that they may see that they themselves are beasts. I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts: 3:18 Сказал я в сердце своем о сынах человеческих, чтобы испытал их Бог, и чтобы они видели, что они сами по себе животные; 3:18 ἐκεῖ εκει there εἶπα επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine περὶ περι about; around λαλιᾶς λαλια talk υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that διακρινεῖ διακρινω discriminate; doubt αὐτοὺς αυτος he; him ὁ ο the θεός θεος God καὶ και and; even τοῦ ο the δεῖξαι δεικνυω show ὅτι οτι since; that αὐτοὶ αυτος he; him κτήνη κτηνος livestock; animal εἰσὶν ειμι be καί και and; even γε γε in fact αὐτοῖς αυτος he; him 3:18 אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in לִבִּ֔י libbˈî לֵב heart עַל־ ʕal- עַל upon דִּבְרַת֙ divrˌaṯ דִּבְרָה cause בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to בָרָ֖ם vārˌām ברר purge הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and לִ li לְ to רְאֹ֕ות rᵊʔˈôṯ ראה see שְׁ šᵊ שַׁ [relative] הֶם־ hem- הֵם they בְּהֵמָ֥ה bᵊhēmˌā בְּהֵמָה cattle הֵ֖מָּה hˌēmmā הֵמָּה they לָהֶֽם׃ lāhˈem לְ to 3:18. dixi in corde meo de filiis hominum ut probaret eos Deus et ostenderet similes esse bestiis I said in my heart concerning the sons of men, that God would prove them, and shew them to be like beasts. 18. I said in mine heart, because of the sons of men, that God may prove them, and that they may see that they themselves are beasts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 18-21: Эти стихи подробнее выясняют цель Божественного промысла, кратко указанную уже в словах 14: ст.: «чтобы благоговели пред лицом Его». Зависимость человека от Божественного провидения имеет целью научить людей тому, что сами по себе, с своими естественными силами, естественной волей и разумением, думая жить без Бога, вне Божественного промышления, они подобны животным и не могут иметь никаких оснований к уверенности в бессмертии своего духа. Если факты естественного сознания с непобедимой силой убеждают человека в том, что и человек и животное одинаково умирают, теряют дыхание и источник жизни, превращаясь в прах, то, живя без Бога, не признавая Божественного промысла, откуда он может знать, что дух животного снисходит вниз, а дух человека восходит вверх? В ст. 18–21, как видно, не выражается собственный взгляд Екклезиаста на человеческое существо, его личное сомнение в духовности и бессмертии человеческой природы. Это противоречило бы 12:7, где прямо говорится, что не все в человеке идет в одно место, но что в прах превращается лишь тело, а дух возвращается к Богу, Который дал его. В приведенных стихах Екклезиаст выясняет, как должен смотреть на себя человек, живущий «сам по себе», руководящийся лишь естественной точкой зрения, не признающий Божественного провидения. Сказал я — о сынах человеческих. Русский перевод не точен. Следует перевести: «сказал я — (это) для сынов человеческих». Для пользы людей установлен тот порядок вещей, в силу которого человеческая жизнь стоит в постоянной зависимости от Божественного промысла и суда. Чтобы испытал их Бог. Barar значит: выделить, испытать, очистить (ср. Дан 11:35: «пострадают некоторые и из разумных для испытания (lebarer) их, очищения и убеления к последнему времени»). Цель Божественного промысла — довести людей до сознания собственного ничтожества и, таким образом, очистить их. Все идет в одно место — не в шеол, как думают некоторые экзегеты, а в землю, как видно из дальнейших слов. Adam Clarke: Commentary on the Bible - 1831 3:18: That they might see that they themselves are beasts - The author of Choheleth has given a correct view of this difficult verse, by a proper translation: "I said in my heart, reflecting on the state of the sons of men, O that God would enlighten them, and make them see that even they themselves are like beasts." These words are to be referred to those in authority who abused their power; particularly to the corrupt magistrates mentioned above. Albert Barnes: Notes on the Bible - 1834 3:18 literally, I said in my heart with regard to the sons of men, it is that God may prove them and show them that they are beasts, they themselves. "Showing" is the reading of the Septuagint and Syriac: the present Hebrew text reads "seeing." The meaning is that the long delay of God's judgment Ecc 3:16-17 is calculated to show people that the bRev_ity of their life renders them incapable of following out and understanding His distributive justice. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:18: concerning: Gen 3:17-19; Job 14:1-4, Job 15:16; Psa 49:14, Psa 49:19, Psa 49:20, Psa 73:18, Psa 73:19, Psa 90:5-12; Heb 9:27; Pe1 1:24 that God: etc. or, that they might clear God, and see, etc. Job 40:8; Psa 51:4; Rom 3:4, Rom 9:23 and that: Psa 73:22; Pe2 2:12 Carl Friedrich Keil and Franz Delitzsch 3:18 "Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves." Regarding על־דּב for the sake of = on account of as at Eccles 8:2, vid., under Ps 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Eccles 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Is 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Is 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form; (Note: Not "to sift," for not בּרר but רקּד, means "to sift" (properly, "to make to keep up," "to agitate"); cf. Shebith v. 9.) cf. Sanhedrin 7b: "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it." In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. 133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. 649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב, are the subject to לראותו to be supplied: et ut videant; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר): ut ostenderet. It is a question whether המּה (Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216a.) is the expression of the copula: sunt (sint), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah. The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth? That is here impossible. If we look away from lahem, the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah, and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה, we take hemmah along with lahem, and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e., in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;" cf. Ps 3:3; 4Kings 5:7; cf. אל, 1Kings 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e., either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Eccles 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Eccles 3:19 does not accord with this reciprocal rendering of lahem. Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = hchstselbst (Ewald, 315a); but "they in reference to themselves" is = they in and of themselves, i.e., viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears. Geneva 1599 3:18 I said in my heart concerning the state of the sons of men, that God might (h) tempt them, and that they might see that they themselves are beasts. (h) And made them pure in their first creation. John Gill 3:18 I said in mine heart concerning the estate of the sons of men,.... He thought of the condition of the children of men, their sinful and polluted state; he weighed and considered in his mind their actions, conversation, and course of life; and was concerned how it would go with them at the day of judgment on account of the same. Some render it, "I said in mine heart after the speech of the children of men" (r); speaking in their language, and representing the atheist and the epicure, as some think the wise man does in the following verses; though he rather speaks his own real sentiments concerning men, as they are in their present state, and as they will appear in the day of judgment; that God might manifest them; or "separate them" (s); as the chaff from the wheat, and as goats from the sheep; as will be done at the day of judgment, Mt 3:10; or "that they might clear God" (t); as they will, when he shall judge and condemn them; and that they might see that they themselves are beasts; as they are through the fall, and the corruption of nature, being born like the wild ass's colt, stupid, senseless, and without understanding of spiritual things; nay, more brutish than the beasts themselves, than the horse and the mule that have no understanding, Ps 32:9; "mulo inscitior", as is Plautus's (u) phrase; see Ps 49:12, Is 1:3; this is now made manifest to the people of God by the word and Spirit; is seen, known, and acknowledged by them, Ps 73:21; and the wicked themselves will see, know, and own what beasts they are and have been, at the day of judgment; how they have lived and died like beasts; how like brute beasts they have corrupted themselves in things they knew naturally; and that as natural brute beasts, made to be taken and destroyed, spoke evil of things they understood not, and perished in their own corruption, Jude 1:10, 2Pet 2:12; and that they have been beasts to themselves, as Jarchi renders and interprets it; made beasts of themselves by their brutish gratifications; have been cruel to themselves, ruining and destroying their own souls; or among themselves, and to one another, "homo lupus homini"; hence wicked men are compared to lions, foxes, evening wolves, vipers, and the like. So Mr. Broughton renders it, "how they are beasts, they to themselves." (r) "super verbum filiorum Adam", Montanus; "verbis hominum", Arabic and Syriac versions. (s) "ut discernat illos", Cocceius; "quia delegit eos", some in Vatablus; so Aben Ezra and Ben Melech. (t) "Ut ipsi expurgent Deum", Anglic. in Reinbeck; some in Rambachius render it thus, "ut seligant ipsi (homines) Deum"; so Varenius. (u) Cisteilaria, Act. 4. John Wesley 3:18 I said - And further I considered concerning their condition in this present world. That God - God suffers these disorders among men, that he might discover men to themselves, and shew what strange creatures they are, and what vile hearts they have. Beasts - That altho' God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves. Robert Jamieson, A. R. Fausset and David Brown 3:18 estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts. sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Ps 49:12, Ps 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).
3:193:19: Սակայն եւ ՚ի մէջ նոցա պատահա՛ր է որդւոց մարդկան. եւ պատահա՛ր է անասնոց, եւ պատահար յամենեսին ՚ի նոսա։ Որպէս մահ սորա՝ նոյնպէս եւ մա՛հ նորա. եւ շունչ է յամենեսին. եւ զի՞նչ առաւելութիւն եղեւ մարդոյ քան զանասնոյ, եւ ո՛չ ինչ. զի ամենայն ինչ ընդունայն է[8488]։ [8488] Ոմանք. Եւ նոցա սակայն դիպուած է որդւոց մարդկան. եւ դիպուած անասնոց դիպուած է նոցա... եւ հոգի է յամենեսին, եւ զինչ առաւելաւ մարդ քան զանասուն եւ ո՛չ ինչ. վասն զի։ 19 Արդարեւ, նոյն դիպուածն է պահուած թէ՛ մարդու որդիների եւ թէ՛ անասունների համար, նոյն պատահարն է լինելու նրանց բոլորի համար: Ինչպէս որ մէկի մահն է, նույնպէս եւ՝ միւսի մահը, եւ բոլորի մէջ նոյն շունչը կայ. էլ ի՞նչ առաւելութիւն ունի մարդն անասունից. ո՛չ մի, քանի որ ամէն ինչ ունայնութիւն է: 19 Վասն զի մարդոց որդիներուն պատահածը Եւ անասուններուն պատահածը նոյնն են։Մէկը ինչպէս կը մեռնի, միւսն ալ այնպէս կը մեռնի։Ամենուն շունչը նոյնն է։Մարդը անասունէն աւելի բան մը չունի, Վասն զի ամէն բան ունայնութիւն է։ Սակայն ^[32]եւ ի մէջ նոցա`` պատահար է որդւոց մարդկան, եւ պատահար է անասնոց, եւ պատահար յամենեսին ի նոսա. որպէս մահ սորա` նոյնպէս եւ մահ նորա եւ շունչ է յամենեսին. եւ զի՞նչ առաւելութիւն եղեւ մարդոյ քան զանասնոյ. եւ ոչ ինչ. զի ամենայն ինչ ընդունայն է: 3:19: Սակայն եւ ՚ի մէջ նոցա պատահա՛ր է որդւոց մարդկան. եւ պատահա՛ր է անասնոց, եւ պատահար յամենեսին ՚ի նոսա։ Որպէս մահ սորա՝ նոյնպէս եւ մա՛հ նորա. եւ շունչ է յամենեսին. եւ զի՞նչ առաւելութիւն եղեւ մարդոյ քան զանասնոյ, եւ ո՛չ ինչ. զի ամենայն ինչ ընդունայն է[8488]։ [8488] Ոմանք. Եւ նոցա սակայն դիպուած է որդւոց մարդկան. եւ դիպուած անասնոց դիպուած է նոցա... եւ հոգի է յամենեսին, եւ զինչ առաւելաւ մարդ քան զանասուն եւ ո՛չ ինչ. վասն զի։ 19 Արդարեւ, նոյն դիպուածն է պահուած թէ՛ մարդու որդիների եւ թէ՛ անասունների համար, նոյն պատահարն է լինելու նրանց բոլորի համար: Ինչպէս որ մէկի մահն է, նույնպէս եւ՝ միւսի մահը, եւ բոլորի մէջ նոյն շունչը կայ. էլ ի՞նչ առաւելութիւն ունի մարդն անասունից. ո՛չ մի, քանի որ ամէն ինչ ունայնութիւն է: 19 Վասն զի մարդոց որդիներուն պատահածը Եւ անասուններուն պատահածը նոյնն են։Մէկը ինչպէս կը մեռնի, միւսն ալ այնպէս կը մեռնի։Ամենուն շունչը նոյնն է։Մարդը անասունէն աւելի բան մը չունի, Վասն զի ամէն բան ունայնութիւն է։ zohrab-1805▾ eastern-1994▾ western am▾	3:193:19 потому что участь сынов человеческих и участь животных участь одна: как те умирают, так умирают и эти, и одно дыхание у всех, и нет у человека преимущества перед скотом, потому что всё суета! 3:19 ὅτι οτι since; that συνάντημα συναντημα son τοῦ ο the ἀνθρώπου ανθρωπος person; human καὶ και and; even συνάντημα συναντημα the κτήνους κτηνος livestock; animal συνάντημα συναντημα one; unit αὐτοῖς αυτος he; him ὡς ως.1 as; how ὁ ο the θάνατος θανατος death τούτου ουτος this; he οὕτως ουτως so; this way ὁ ο the θάνατος θανατος death τούτου ουτος this; he καὶ και and; even πνεῦμα πνευμα spirit; wind ἓν εις.1 one; unit τοῖς ο the πᾶσιν πας all; every καὶ και and; even τί τις.1 who?; what? ἐπερίσσευσεν περισσευω overflow; leftover ὁ ο the ἄνθρωπος ανθρωπος person; human παρὰ παρα from; by τὸ ο the κτῆνος κτηνος livestock; animal οὐδέν ουδεις no one; not one ὅτι οτι since; that τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality 3:19 כִּי֩ kˌî כִּי that מִקְרֶ֨ה miqrˌeh מִקְרֶה accident בְֽנֵי־ vᵊˈnê- בֵּן son הָ hā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind וּ û וְ and מִקְרֶ֣ה miqrˈeh מִקְרֶה accident הַ ha הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle וּ û וְ and מִקְרֶ֤ה miqrˈeh מִקְרֶה accident אֶחָד֙ ʔeḥˌāḏ אֶחָד one לָהֶ֔ם lāhˈem לְ to כְּ kᵊ כְּ as מֹ֥ות mˌôṯ מָוֶת death זֶה֙ zˌeh זֶה this כֵּ֣ן kˈēn כֵּן thus מֹ֣ות mˈôṯ מָוֶת death זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the כֹּ֑ל kkˈōl כֹּל whole וּ û וְ and מֹותַ֨ר môṯˌar מֹותָר advantage הָ hā הַ the אָדָ֤ם ʔāḏˈām אָדָם human, mankind מִן־ min- מִן from הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle אָ֔יִן ʔˈāyin אַיִן [NEG] כִּ֥י kˌî כִּי that הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole הָֽבֶל׃ hˈāvel הֶבֶל breath 3:19. idcirco unus interitus est hominis et iumentorum et aequa utriusque condicio sicut moritur homo sic et illa moriuntur similiter spirant omnia et nihil habet homo iumento amplius cuncta subiacent vanitatiTherefore the death of man, and of beasts is one, and the condition of them both is equal: as man dieth, so they also die: all things breathe alike, and man hath nothing more than beast: all things are subject to vanity. 19. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; and man hath no preeminence above the beasts: for all is vanity. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all [is] vanity: 3:19 потому что участь сынов человеческих и участь животных участь одна: как те умирают, так умирают и эти, и одно дыхание у всех, и нет у человека преимущества перед скотом, потому что всё суета! 3:19 ὅτι οτι since; that συνάντημα συναντημα son τοῦ ο the ἀνθρώπου ανθρωπος person; human καὶ και and; even συνάντημα συναντημα the κτήνους κτηνος livestock; animal συνάντημα συναντημα one; unit αὐτοῖς αυτος he; him ὡς ως.1 as; how ὁ ο the θάνατος θανατος death τούτου ουτος this; he οὕτως ουτως so; this way ὁ ο the θάνατος θανατος death τούτου ουτος this; he καὶ και and; even πνεῦμα πνευμα spirit; wind ἓν εις.1 one; unit τοῖς ο the πᾶσιν πας all; every καὶ και and; even τί τις.1 who?; what? ἐπερίσσευσεν περισσευω overflow; leftover ὁ ο the ἄνθρωπος ανθρωπος person; human παρὰ παρα from; by τὸ ο the κτῆνος κτηνος livestock; animal οὐδέν ουδεις no one; not one ὅτι οτι since; that τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality 3:19 כִּי֩ kˌî כִּי that מִקְרֶ֨ה miqrˌeh מִקְרֶה accident בְֽנֵי־ vᵊˈnê- בֵּן son הָ hā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind וּ û וְ and מִקְרֶ֣ה miqrˈeh מִקְרֶה accident הַ ha הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle וּ û וְ and מִקְרֶ֤ה miqrˈeh מִקְרֶה accident אֶחָד֙ ʔeḥˌāḏ אֶחָד one לָהֶ֔ם lāhˈem לְ to כְּ kᵊ כְּ as מֹ֥ות mˌôṯ מָוֶת death זֶה֙ zˌeh זֶה this כֵּ֣ן kˈēn כֵּן thus מֹ֣ות mˈôṯ מָוֶת death זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the כֹּ֑ל kkˈōl כֹּל whole וּ û וְ and מֹותַ֨ר môṯˌar מֹותָר advantage הָ hā הַ the אָדָ֤ם ʔāḏˈām אָדָם human, mankind מִן־ min- מִן from הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle אָ֔יִן ʔˈāyin אַיִן [NEG] כִּ֥י kˌî כִּי that הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole הָֽבֶל׃ hˈāvel הֶבֶל breath 3:19. idcirco unus interitus est hominis et iumentorum et aequa utriusque condicio sicut moritur homo sic et illa moriuntur similiter spirant omnia et nihil habet homo iumento amplius cuncta subiacent vanitati Therefore the death of man, and of beasts is one, and the condition of them both is equal: as man dieth, so they also die: all things breathe alike, and man hath nothing more than beast: all things are subject to vanity. 19. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; and man hath no preeminence above the beasts: for all is vanity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:19: For that which befalleth the sons of men befalleth beasts - From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion. As the one dieth, so dieth the other - Animal life is the same both in the man and in the beast. They have all one breath - They respire in the same way; and when they cease to respire, animal life becomes extinct. Befalleth beasts - This is wanting in six of Kennicott's and De Rossi's MSS. Albert Barnes: Notes on the Bible - 1834 3:19 That which befalleth the sons of men - literally, the event (happenstance) of the sons of men, i. e., what comes upon them from outside, by virtue of the ordinance of God. See the Ecc 2:14 note. Death in particular Ecc 3:2, Ecc 3:11 is a part of the "work that God doeth." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:19: that which: Ecc 2:16; Psa 49:12, Psa 49:20, Psa 92:6, Psa 92:7 as the: Sa2 14:14; Job 14:10-12; Psa 104:29 for: Ecc 2:20-23; Psa 39:5, Psa 39:6, Psa 89:47, Psa 89:48 Carl Friedrich Keil and Franz Delitzsch 3:19 "For the children of men are a chance, and the beast a chance, and they both have once chance: as the death of the one, so that death of the other, and they have all one breath; and there is no advantage to a man over a beast, for all is vain." If in both instances the word is pointed מקרה (lxx), the three-membered sentence would then have the form of an emblematical proverb (as e.g., Prov 25:25): "For as the chance of men, so (vav of comparison) the chance of the beast; they have both one chance." מקרה with segol cannot possibly be the connecting form (Luzz.), for in cases such as מע שׂ ם, Is 3:24, the relation of the words is appositional, not genitival. This form מקר, thus found three times, is vindicated by the Targ. (also the Venet.) and by Mss.; Joseph Kimchi remarks that "all three have segol, and are thus forms of the absolutus." The author means that men, like beasts, are in their existence and in their death influenced accidentally, i.e., not of necessity, and are wholly conditioned, not by their own individual energy, but by a power from without - are dependent beings, as Solon (Herod. i. 32) says to Croesus: "Man is altogether συμφορή," i.e., the sport of accident. The first two sentences mean exclusively neither that men (apart from God) are, like beasts, the birth of a blind accident (Hitz.), nor that they are placed under the same law of transitoriness (Elst.); but of men, in the totality of their being, and doing, and suffering, it is first said that they are accidental beings; then, that which separates them from this, that they all, men like beasts, are finally exposed to one, i.e., to the same fate. As is the death of one, so is the death of the other; and they all have one breath, i.e., men and beasts alike die, for this breath of life (חיּים רוּח, which constitutes a beast - as well as a man a חיּה נפשׁ) departs from the body (Ps 104:29). In זה ... זה (as at Eccles 6:5; Ex 14:20, and frequently), להם (mas. as genus potius) is separately referred to men and beasts. With the Mishnic בּמות = bibl. כּמו (cf. Maaser Sheni, v. 2), the כּמות here used has manifestly nothing to do. The noun מותר, which in the Book of Proverbs (Prov 14:23; Prov 21:5, not elsewhere) occurs in the sense of profit, gain, is here in the Book of Koheleth found as a synon. of יתרון, "preference," advantage which is exclusively peculiar to it. From this, that men and beasts fall under the same law of death, the author concludes that there is no preference of a man to a beast; he doubtless means that in respect of the end man has no superiority; but he expresses himself thus generally because, as the matter presented itself to him, all-absorbing death annulled every distinction. He looks only to the present time, without encumbering himself with the historical account of the matter found in the beginning of the Tra; and he adheres to the external phenomenon, without thinking, with the Psalmist in Ps 49, that although death is common to man with the beast, yet all men do not therefore die as the beast does. That the beast dies because it must, but that in the midst of this necessity of nature man can maintain his freedom, is for him out of view. הבל הכּל, the ματαιότης, which at last falls to man as well as to the beast, throws its long dark shadows across his mind, and wholly shrouds it. Geneva 1599 3:19 For that which befalleth the sons of men befalleth beasts; even one thing (i) befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all [is] vanity. (i) Man is not able by his reason and judgment to put differences between man and beast, as concerning those things to which both are subject: for the eye cannot judge any otherwise of a man being dead than of a beast, which is dead: yet by the word of God and faith we easily know the diversity as in (Eccles 3:21). John Gill 3:19 For that which befalleth the sons of men befalleth beasts,.... Aben Ezra says this verse is according to the thoughts of the children of men that are not wise; but rather the wise man says what he does according to his own thoughts, and proceeds to prove the likeness and equality of men and beasts; even one thing befalleth them; the same events belong to one as to another; the same diseases and disasters, calamities and distresses: Noah's flood carried away one as well as another; they both perished in it; several of the plagues of Egypt were inflicted on both; and both are beholden to God for their health, preservation, and safety; see Gen 7:21; as the one dieth, so dieth the other; the Targum compares a wicked man and an unclean beast together, in the former clause; and paraphrases this after this manner, "as an unclean beast dies, so dies he who is not turned to repentance before his death:'' he dies unclean in his sins, stupid, senseless; no more thoughtful of his future state, and of what will become of his precious and immortal soul, than a beast that has none; see Ps 49:14; perhaps unjust judges, persecuting tyrants, may particularly be regarded: who, though princes, shall not only die like men, but even like beasts, Ps 82:7; yea, they have all one breath; the same vital breath, or breath of life, which is in the nostrils of the one as of the other; they breathe and draw in the same air, and have the same animal and vegetative life, and equally liable to lose it, Gen 2:7; so that a man hath no preeminence above a beast: he has reason and speech, which a beast has not; which gives him a preference to them, did he make a right use of them; but, as an animal, he has no preeminence, being liable to the same accidents, and to death itself: the Targum excepts the house of the grave, man being usually buried when he dies, but a beast is not: yea, in some things a beast has the preeminence of a man; at least some have, in strength, agility, quickness of the senses, &c. for all is vanity; all the gratifications of the senses; all riches, honours, pleasures, power, and authority, especially when abused. John Wesley 3:19 For - They are subject to the same diseases, pains, and calamities. So dieth - As certainly, and no less, painfully. One breath - One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre - eminence - In respect of the present life. Robert Jamieson, A. R. Fausset and David Brown 3:19 Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Eccles 8:11; Ps 55:19; 2Pet 3:3,4). They are "brute beasts," morally (Eccles 3:18; Jude 1:10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Eccles 3:21. If Eccles 3:19-20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But Eccles 3:21 points out the vast difference between them in respect to the future destiny; also (Eccles 3:17) beasts have no "judgment" to come. breath--vitality.
3:203:20: Ամենայն ՚ի մի տեղի երթայ. ամենայն եղեւ ՚ի հողոյ, եւ ամենայն դառնայ ՚ի հո՛ղ[8489]։ [8489] Ոմանք. Ամենայն ինչ ՚ի մի... դառնայ անդրէն ՚ի հող։ 20 Ամէն բան մի տեղ է գնում, ամէն ինչ հողից է եղել, եւ ամէն ինչ հող է դառնում: 20 Ամէնքը նոյն տեղը կ’երթան։Ամէն բան հողէն եղաւ ու ամէն բան հող պիտի դառնայ։ Ամենայն ի մի տեղի երթայ. ամենայն եղեւ ի հողոյ, եւ ամենայն դառնայ ի հող: 3:20: Ամենայն ՚ի մի տեղի երթայ. ամենայն եղեւ ՚ի հողոյ, եւ ամենայն դառնայ ՚ի հո՛ղ[8489]։ [8489] Ոմանք. Ամենայն ինչ ՚ի մի... դառնայ անդրէն ՚ի հող։ 20 Ամէն բան մի տեղ է գնում, ամէն ինչ հողից է եղել, եւ ամէն ինչ հող է դառնում: 20 Ամէնքը նոյն տեղը կ’երթան։Ամէն բան հողէն եղաւ ու ամէն բան հող պիտի դառնայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:203:20 Все идет в одно место: все произошло из праха и все возвратится в прах. 3:20 τὰ ο the πάντα πας all; every πορεύεται πορευομαι travel; go εἰς εις into; for τόπον τοπος place; locality ἕνα εις.1 one; unit τὰ ο the πάντα πας all; every ἐγένετο γινομαι happen; become ἀπὸ απο from; away τοῦ ο the χοός χους.1 dust καὶ και and; even τὰ ο the πάντα πας all; every ἐπιστρέφει επιστρεφω turn around; return εἰς εις into; for τὸν ο the χοῦν χους.1 dust 3:20 הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הֹולֵ֖ךְ hôlˌēḵ הלך walk אֶל־ ʔel- אֶל to מָקֹ֣ום māqˈôm מָקֹום place אֶחָ֑ד ʔeḥˈāḏ אֶחָד one הַ ha הַ the כֹּל֙ kkˌōl כֹּל whole הָיָ֣ה hāyˈā היה be מִן־ min- מִן from הֶֽ hˈe הַ the עָפָ֔ר ʕāfˈār עָפָר dust וְ wᵊ וְ and הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole שָׁ֥ב šˌāv שׁוב return אֶל־ ʔel- אֶל to הֶ he הַ the עָפָֽר׃ ʕāfˈār עָפָר dust 3:20. et omnia pergunt ad unum locum de terra facta sunt et in terram pariter revertenturAnd all things go to one place: of earth they were made, and into earth they return together. 20. All go unto one place; all are of the dust, and all turn to dust again. All go unto one place; all are of the dust, and all turn to dust again: 3:20 Все идет в одно место: все произошло из праха и все возвратится в прах. 3:20 τὰ ο the πάντα πας all; every πορεύεται πορευομαι travel; go εἰς εις into; for τόπον τοπος place; locality ἕνα εις.1 one; unit τὰ ο the πάντα πας all; every ἐγένετο γινομαι happen; become ἀπὸ απο from; away τοῦ ο the χοός χους.1 dust καὶ και and; even τὰ ο the πάντα πας all; every ἐπιστρέφει επιστρεφω turn around; return εἰς εις into; for τὸν ο the χοῦν χους.1 dust 3:20 הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הֹולֵ֖ךְ hôlˌēḵ הלך walk אֶל־ ʔel- אֶל to מָקֹ֣ום māqˈôm מָקֹום place אֶחָ֑ד ʔeḥˈāḏ אֶחָד one הַ ha הַ the כֹּל֙ kkˌōl כֹּל whole הָיָ֣ה hāyˈā היה be מִן־ min- מִן from הֶֽ hˈe הַ the עָפָ֔ר ʕāfˈār עָפָר dust וְ wᵊ וְ and הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole שָׁ֥ב šˌāv שׁוב return אֶל־ ʔel- אֶל to הֶ he הַ the עָפָֽר׃ ʕāfˈār עָפָר dust 3:20. et omnia pergunt ad unum locum de terra facta sunt et in terram pariter revertentur And all things go to one place: of earth they were made, and into earth they return together. 20. All go unto one place; all are of the dust, and all turn to dust again. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:20: All go unto one place - "Man was born To die, nor aught exceeds in this respect The vilest brute. Both transient, frail, and vain, Draw the same breath; alike grow old, decay, And then expire: both to one grave descend; There blended lie, to native dust return'd." - C. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:20: go: Ecc 3:21, Ecc 6:6, Ecc 9:10; Gen 25:8, Gen 25:17; Num 27:13; Job 7:9, Job 17:13, Job 30:24; Psa 49:14 all are: Gen 3:19; Job 10:9, Job 10:10, Job 34:15; Psa 104:29; Dan 12:2 Carl Friedrich Keil and Franz Delitzsch 3:20 "All goes hence to one place; all has sprung out of the dust, and all returns to the dust again." The "one place" is (as at Eccles 6:6) the earth, the great graveyard which finally receives all the living when dead. The art. of the first העפר is that denoting species; the art. of the second is retrospective: to the dust whence he sprang (cf. Ps 104:29; Ps 146:4); otherwise, Gen 3:19 (cf. Job 34:15), "to dust shalt thou return," shalt become dust again. From dust to dust (Sir. 40:11; 41:10) is true of every living corporeal thing. It is true there exists the possibility that with the spirit of the dying man it may be different from what it is with the spirit of the dying beast, but yet that is open to question. John Gill 3:20 All go unto one place,.... The earth (w) from whence they came; all are of the dust, and all turn to dust again; Adam's body was made of the dust of the earth, and so all his posterity, all of them; in which they agree with beasts, who are made of the dust also; and, when they die, return to it; see Gen 2:7. (w) "Magna parens terra est", Ovid. Metamorph. l. 1. Fab. 7. John Wesley 3:20 One place - To the earth, out of which they were taken. All turn - All their bodies.
3:213:21: Եւ ո՞վ գիտէ զոգի որդւոց մարդկան՝ թէ ելանէ ՚ի վեր, եւ զշունչ անասնոց՝ թէ իջանէ ՚ի խոնարհ յերկիր[8490]։ [8490] Ոմանք. Եւ ո՛վ գիտէ զհոգիս... եթէ ելանեն ՚ի վեր։ 21 Եւ ո՞վ գիտէ, թէ մարդու որդիների հոգին ելնում է վեր, իսկ անասունների շունչը իջնում է ցած՝ հողի մէջ: 21 Ո՞վ գիտէ թէ մարդոց որդիներուն հոգիները վեր կ’ելլեն, Բայց անասուններուն ոգիները գետինը կ’իջնեն։ Եւ ո՞վ գիտէ զոգիս որդւոց մարդկան եթէ ելանեն ի վեր, եւ զշունչ անասնոց` եթէ իջանէ ի խոնարհ յերկիր: 3:21: Եւ ո՞վ գիտէ զոգի որդւոց մարդկան՝ թէ ելանէ ՚ի վեր, եւ զշունչ անասնոց՝ թէ իջանէ ՚ի խոնարհ յերկիր[8490]։ [8490] Ոմանք. Եւ ո՛վ գիտէ զհոգիս... եթէ ելանեն ՚ի վեր։ 21 Եւ ո՞վ գիտէ, թէ մարդու որդիների հոգին ելնում է վեր, իսկ անասունների շունչը իջնում է ցած՝ հողի մէջ: 21 Ո՞վ գիտէ թէ մարդոց որդիներուն հոգիները վեր կ’ելլեն, Բայց անասուններուն ոգիները գետինը կ’իջնեն։ zohrab-1805▾ eastern-1994▾ western am▾	3:213:21 Кто знает: дух сынов человеческих восходит ли вверх, и дух животных сходит ли вниз, в землю? 3:21 καὶ και and; even τίς τις.1 who?; what? οἶδεν οιδα aware πνεῦμα πνευμα spirit; wind υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human εἰ ει if; whether ἀναβαίνει αναβαινω step up; ascend αὐτὸ αυτος he; him εἰς εις into; for ἄνω ανω.1 upward; above καὶ και and; even πνεῦμα πνευμα spirit; wind τοῦ ο the κτήνους κτηνος livestock; animal εἰ ει if; whether καταβαίνει καταβαινω step down; descend αὐτὸ αυτος he; him κάτω κατω down; below εἰς εις into; for γῆν γη earth; land 3:21 מִ֣י mˈî מִי who יֹודֵ֗עַ yôḏˈēₐʕ ידע know ר֚וּחַ ˈrûₐḥ רוּחַ wind בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind הָ hā הַ the עֹלָ֥ה ʕōlˌā עלה ascend הִ֖יא hˌî הִיא she לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and ר֨וּחַ֙ rˈûₐḥ רוּחַ wind הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle הַ ha הַ the יֹּרֶ֥דֶת yyōrˌeḏeṯ ירד descend הִ֖יא hˌî הִיא she לְ lᵊ לְ to מַ֥טָּה mˌaṭṭā מַטָּה low place לָ lā לְ to † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:21. quis novit si spiritus filiorum Adam ascendat sursum et si spiritus iumentorum descendat deorsumWho knoweth if the spirit of the children of Adam ascend upward, and if the spirit of the beasts descend downward? 21. Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth: 3:21 Кто знает: дух сынов человеческих восходит ли вверх, и дух животных сходит ли вниз, в землю? 3:21 καὶ και and; even τίς τις.1 who?; what? οἶδεν οιδα aware πνεῦμα πνευμα spirit; wind υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human εἰ ει if; whether ἀναβαίνει αναβαινω step up; ascend αὐτὸ αυτος he; him εἰς εις into; for ἄνω ανω.1 upward; above καὶ και and; even πνεῦμα πνευμα spirit; wind τοῦ ο the κτήνους κτηνος livestock; animal εἰ ει if; whether καταβαίνει καταβαινω step down; descend αὐτὸ αυτος he; him κάτω κατω down; below εἰς εις into; for γῆν γη earth; land 3:21 מִ֣י mˈî מִי who יֹודֵ֗עַ yôḏˈēₐʕ ידע know ר֚וּחַ ˈrûₐḥ רוּחַ wind בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind הָ hā הַ the עֹלָ֥ה ʕōlˌā עלה ascend הִ֖יא hˌî הִיא she לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and ר֨וּחַ֙ rˈûₐḥ רוּחַ wind הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle הַ ha הַ the יֹּרֶ֥דֶת yyōrˌeḏeṯ ירד descend הִ֖יא hˌî הִיא she לְ lᵊ לְ to מַ֥טָּה mˌaṭṭā מַטָּה low place לָ lā לְ to † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:21. quis novit si spiritus filiorum Adam ascendat sursum et si spiritus iumentorum descendat deorsum Who knoweth if the spirit of the children of Adam ascend upward, and if the spirit of the beasts descend downward? 21. Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:21: Who knoweth the spirit of man - I think the meaning of this important verse is well taken by the above able writer: - The nobler part of man, 'tis true, survives The frail corporeal frame: but who regards The difference? Those who live like beasts, as such Would die, and be no more, if their own fate Depended on themselves. Who once reflects, Amidst his revels, that the human soul, Of origin celestial, mounts aloft, While that of brutes to earth shall downward go?" The word רוח ruach, which is used in this and the nineteenth verse, has two significations, breath and spirit. It signifies spirit, or an incorporeal substance, as distinguished from flesh, or a corporeal one, Kg1 22:21, Kg1 22:22, and Isa 31:3. And it signifies the spirit or soul of man, Psa 31:6; Isa 57:16, and in this book, Ecc 12:7, and in many other places. In this book it is used also to signify the breath, spirit, or soul of a beast. While it was said in verse 19, they have all one breath, i.e., the man and the beast live the same kind of animal life; in this verse, a proper distinction is made between the רוח ruach, or soul of man, and the רוח ruach, or soul of the beast: the one goeth upwards, the other goeth downwards. The literal translation of these important words is this: "Who considereth the רוח ruach) immortal spirit of the sons of Adam, which ascendeth? it is from above; (היא למעלה hi lemalah); and the spirit or breath of the cattle which descendeth? it is downwards unto the earth," i.e., it tends to the earth only. This place gives no countenance to the materiality of the soul; and yet it is the strongest hold to which the cold and fruitless materialist can resort. Solomon most evidently makes an essential difference between the human soul and that of brutes. Both have souls, but of different natures: the soul of man was made for God, and to God it shall return: God is its portion, and when a holy soul leaves the body, it goes to paradise. The soul of the beast was made to derive its happiness from this lower world. Brutes shall have a resurrection, and have an endless enjoyment in a new earth. The body of man shall arise, and join his soul that is already above; and both enjoy final blessedness in the fruition of God. That Solomon did not believe they had the same kind of spirit, and the same final lot, as some materialists and infidels say, is evident from Ecc 12:7 : "The spirit shall return unto God who gave it." Albert Barnes: Notes on the Bible - 1834 3:21 The King James Version of this verse is the only rendering which the Hebrew text, as now pointed, allows. It is in accordance with the best Jewish and many modern interpreters. A slightly different pointing would be requisite to authorize the translation, "Who knows the spirit of the sons of man whether it goes above, and, the spirit of the beast whether it goes down below?" etc., which, though it seems neither necessary nor suitable, is sanctioned by the Septuagint and other versions and by some modern interpreters. Who knoweth - This expression (used also in Ecc 2:19; Ecc 6:12) does not necessarily imply complete and absolute ignorance. In Psa 90:11, it is applied to what is partially understood: compare similar forms of expression in Pro 31:10; Psa 94:16; Isa 53:1. Moreover, it is evident from marginal references that Solomon did not doubt the future existence and destination of the soul. This verse can only be construed as a confession of much ignorance on the subject. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:21: knoweth: Ecc 12:7; Luk 16:22, Luk 16:23; Joh 14:3; Act 1:25; Co2 5:1, Co2 5:8; Phi 1:23 of man that goeth upward: Heb. of the sons of man that is ascending Carl Friedrich Keil and Franz Delitzsch 3:21 "Who knoweth with regard to the spirit of the children of men, whether it mounteth upward; and with regard to the spirit of a beast, whether it goeth downward to the earth?" The interrogative meaning of העלה and הירדת is recognised by all the old translators: lxx, Targ., Syr., Jerome, Venet., Luther. Among the moderns, Heyder (vid., Psychol. p. 410), Hengst., Hahn, Dale, and Bullock take the h in both cases as the article: "Who knoweth the spirit of the children of men, that which goeth upward ... ?" But (1) thus rendered the question does not accord with the connection, which requires a sceptical question; (2) following "who knoweth," after Eccles 2:19; Eccles 6:12, cf. Josh 2:14, an interrogative continuance of the sentence was to be expected; and (3) in both cases היא stands as designation of the subject only for the purpose of marking the interrogative clause (cf. Jer 2:14), and of making it observable that ha'olah and hayorěděth are not appos. belonging as objects to רוח and ורוח. It is questionable, indeed, whether the punctuation of these words, העלה and היּרדת, as they lie before us, proceeds from an interrogative rendering. Saadia in Emunoth c. vi., and Juda Halevi in the Kuzri ii. 80, deny this; and so also do Aben Ezra and Kimchi. And they may be right. For instead of העלה, the pointing ought to have been העלה (cf. העלה, Job 13:25) when used as interrog. an ascendens; even before א the compens. lengthening of the interrog. ha is nowhere certainly found (Note: For ה is to be read with a Pattach in Judg 6:31; Judg 12:5; Neh 6:11; cf. under Gen 19:9; Gen 27:21. In Num 16:22 the ה of האישׁ is the art., the question is not formally designated. instead of the virtual reduplication; and thus also the parallel היּר is not to be judged after היּי, Lev 10:19, הדּ, Ezek 18:29, - we must allow that the punctation seeks, by the removal of the two interrog. ha (ה), to place that which is here said in accord with Eccles 12:7. But there is no need for this. For יודע מי does not quite fall in with that which Lucretius says (Lib. I): "Ignoratur enim quae sit natura animai, Nata sit an contra nascentibus insinuetur? An simul intereat nobiscum morte diremta?" Tit may certainly be said of mi yode'a, as of ignoratur, that it does not exclude every kind of knowledge, but only a sure and certain knowledge resting on sufficient grounds; interire and ירד לם are also scarcely different, for neither of the two necessarily signifies annihilation, but both the discontinuance of independent individual existence. But the putting of the question by Koheleth is different, for it discloses more definitely than this by Lucretius, the possibility of a different end for the spirit of a man from that which awaits the spirit of a beast, and thus of a specific distinction between these two principles of life. In the formation even of the dilemma: Whether upwards or downwards, there lies an inquiring knowledge; and it cannot surprise us if Koheleth finally decides that the way of the spirit of a man is upwards, although it is not said that he rested this on the ground of demonstrative certainty. It is enough that, with the moral necessity of a final judgment beyond the sphere of this present life, at the same time also the continued existence of the spirit of man presented itself to him as a postulate of faith. One may conclude from the desiderium aeternitatis (Eccles 3:11) implanted in man by the Creator, that, like the instincts implanted in the beasts, it will be calculated not for deception, but for satisfaction; and from the למעלה, Prov 15:24 - i.e., the striving of a wise man rising above earthly, temporary, common things, - that death will not put an end to this striving, but will help it to reach its goal. But this is an indirect proof, which, however, is always inferior to the direct in force of argument. He presupposes that the Omnipotence and Wisdom which formed the world is also at the same time Love. Thus, though at last, it is faith which solves the dilemma, and we see from Eccles 12:7 that this faith held sway over Koheleth. In the Book of Sirach, also, the old conception of Hades shows itself as yet dominant; but after the οὐκ ἀτηάνατος υἱὸς ἀντηρώπου, 17:25, we read towards the end, where he speaks of Elias: καὶ τὰρ ἡμεῖς ζωῇ ζησόμεθα, 48:11. In the passage before us, Koheleth remains in doubt, without getting over it by the hand of faith. In a certain reference the question he here proposes is to the present day unanswered; for the soul, or, more correctly, according to the biblical mode of conception the spirit from which the soul-life of all corporeal beings proceeds, is a monas, and as such is indestructible. Do the future of the beast's soul and of man's soul not then stand in a solidaric mutual relation to each other? In fact, the future life presents to us mysteries the solution of which is beyond the power of human thought, and we need not wonder that Koheleth, this sober-minded, intelligent man, who was inaccessible to fantastic self-deception, arrives, by the line of thought commenced at Eccles 3:16, also again at the ultimatum. Geneva 1599 3:21 Who (k) knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? (k) Meaning, that reason cannot comprehend that which faith believes in. John Gill 3:21 Who knoweth the spirit of man that goeth upward?.... There is indeed a difference between a man and a beast; though they have one breath, they have not one spirit or soul; man has a rational and immortal soul, which, when he dies, goes upwards to God that gave it; to be judged by him, and disposed of by him, in its proper apartment, until the day of the resurrection of the body; and the spirit of the beast that goeth downward to the earth? when the beast dies, its spirit goes down to the earth, from whence it came, and is resolved into it, and is no more. But who is it that sees, or can see and know with the eyes of his body, the difference of these two spirits, or the ascent of the one, and the descent of the other?, Or who knows by the dint of reason, by the strength of his own understanding, without a divine revelation, that man has an immortal soul which goes upwards at death, when that of a beast goes downwards? No man, clearly and fully, as appears from the doubts and half faith of the wisest Heathens concerning it: or rather who knows and considers this difference between the spirit of a man and the spirit of a beast, and thinks within himself what a precious and immortal soul he has, and is concerned for the salvation of it? Very few; and hence it is they live and die like beasts, as they do. The Midrash interprets this of the souls of the righteous that go up to heaven, and of the souls of the wicked that go down to hell. John Wesley 3:21 Who knoweth? - True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world. Robert Jamieson, A. R. Fausset and David Brown 3:21 Who knoweth--Not doubt of the destination of man's spirit (Eccles 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Is 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [WEISS].
3:223:22: Եւ տեսի զի ո՛չ գոյ բարի, բայց թէ ուրա՛խ լիցի մարդ յարարածս իւր. զի ա՛յն է բաժին նորա. զի ո՞վ ածիցէ զնա տեսանե՛լ զայն ինչ որ յետ նորա լինիցի[8491]։[8491] Ոմանք. Զի ո՛չ ինչ գոյ բարի, բայց ուրախ լինել մարդոյ յարարածն իւր. քանզի... ածցէ զնա տեսանել որ ինչ լինին յետ նորա։ 22 Տեսայ նաեւ, որ մարդուս համար չկայ ուրիշ աւելի լաւ բան, քան ուրախ լինել իր վաստակով, որովհետեւ դա է նրա բաժինը, քանի որ ո՞վ պիտի նրան նորից բերի, որ նա տեսնի, թէ ինչ է լինելու իրենից յետոյ: 22 Տեսայ թէ մարդս իր գործերովը ուրախ ըլլալէ զատ Ուրիշ աղէկութիւն մը չունի, Քանզի անոր բաժինը այն է։Ո՞վ պիտի տանի զանիկա, որ տեսնէ Թէ՝ իրմէ ետքը ի՛նչ պիտի ըլլայ։ Եւ տեսի զի ոչ գոյ բարի, բայց թէ ուրախ լիցի մարդ յարարածս իւր, զի այն է բաժին նորա. զի ո՞վ ածիցէ զնա տեսանել զայն ինչ որ յետ նորա լինիցի: 3:22: Եւ տեսի զի ո՛չ գոյ բարի, բայց թէ ուրա՛խ լիցի մարդ յարարածս իւր. զի ա՛յն է բաժին նորա. զի ո՞վ ածիցէ զնա տեսանե՛լ զայն ինչ որ յետ նորա լինիցի[8491]։ [8491] Ոմանք. Զի ո՛չ ինչ գոյ բարի, բայց ուրախ լինել մարդոյ յարարածն իւր. քանզի... ածցէ զնա տեսանել որ ինչ լինին յետ նորա։ 22 Տեսայ նաեւ, որ մարդուս համար չկայ ուրիշ աւելի լաւ բան, քան ուրախ լինել իր վաստակով, որովհետեւ դա է նրա բաժինը, քանի որ ո՞վ պիտի նրան նորից բերի, որ նա տեսնի, թէ ինչ է լինելու իրենից յետոյ: 22 Տեսայ թէ մարդս իր գործերովը ուրախ ըլլալէ զատ Ուրիշ աղէկութիւն մը չունի, Քանզի անոր բաժինը այն է։Ո՞վ պիտի տանի զանիկա, որ տեսնէ Թէ՝ իրմէ ետքը ի՛նչ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:223:22 Итак увидел я, что нет ничего лучше, как наслаждаться человеку делами своими: потому что это доля его; ибо кто приведет его посмотреть на то, что будет после него? 3:22 καὶ και and; even εἶδον οραω view; see ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good εἰ ει if; whether μὴ μη not ὃ ος who; what εὐφρανθήσεται ευφραινω celebrate; cheer ὁ ο the ἄνθρωπος ανθρωπος person; human ἐν εν in ποιήμασιν ποιημα product; poem αὐτοῦ αυτος he; him ὅτι οτι since; that αὐτὸ αυτος he; him μερὶς μερις portion αὐτοῦ αυτος he; him ὅτι οτι since; that τίς τις.1 who?; what? ἄξει αγω lead; pass αὐτὸν αυτος he; him τοῦ ο the ἰδεῖν οραω view; see ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless γένηται γινομαι happen; become μετ᾿ μετα with; amid αὐτόν αυτος he; him 3:22 וְ wᵊ וְ and רָאִ֗יתִי rāʔˈîṯî ראה see כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] טֹוב֙ ṭôv טֹוב good מֵ mē מִן from אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׂמַ֤ח yiśmˈaḥ שׂמח rejoice הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּֽ bᵊˈ בְּ in מַעֲשָׂ֔יו maʕᵃśˈāʸw מַעֲשֶׂה deed כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he חֶלְקֹ֑ו ḥelqˈô חֵלֶק share כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who יְבִיאֶ֨נּוּ֙ yᵊvîʔˈennû בוא come לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see בְּ bᵊ בְּ in מֶ֖ה mˌeh מָה what שֶׁ še שַׁ [relative] יִּהְיֶ֥ה yyihyˌeh היה be אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after 3:22. et deprehendi nihil esse melius quam laetari hominem in opere suo et hanc esse partem illius quis enim eum adducet ut post se futura cognoscatAnd I have found that nothing is better than for a man to rejoice in his work, and that this is his portion. For who shall bring him to know the things that shall be after him? 22. Wherefore I saw that there is nothing better, than that a man should rejoice in his works; for that is his portion: for who shall bring him to see what shall be after him? Wherefore I perceive that [there is] nothing better, than that a man should rejoice in his own works; for that [is] his portion: for who shall bring him to see what shall be after him: 3:22 Итак увидел я, что нет ничего лучше, как наслаждаться человеку делами своими: потому что это доля его; ибо кто приведет его посмотреть на то, что будет после него? 3:22 καὶ και and; even εἶδον οραω view; see ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good εἰ ει if; whether μὴ μη not ὃ ος who; what εὐφρανθήσεται ευφραινω celebrate; cheer ὁ ο the ἄνθρωπος ανθρωπος person; human ἐν εν in ποιήμασιν ποιημα product; poem αὐτοῦ αυτος he; him ὅτι οτι since; that αὐτὸ αυτος he; him μερὶς μερις portion αὐτοῦ αυτος he; him ὅτι οτι since; that τίς τις.1 who?; what? ἄξει αγω lead; pass αὐτὸν αυτος he; him τοῦ ο the ἰδεῖν οραω view; see ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless γένηται γινομαι happen; become μετ᾿ μετα with; amid αὐτόν αυτος he; him 3:22 וְ wᵊ וְ and רָאִ֗יתִי rāʔˈîṯî ראה see כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] טֹוב֙ ṭôv טֹוב good מֵ mē מִן from אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׂמַ֤ח yiśmˈaḥ שׂמח rejoice הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּֽ bᵊˈ בְּ in מַעֲשָׂ֔יו maʕᵃśˈāʸw מַעֲשֶׂה deed כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he חֶלְקֹ֑ו ḥelqˈô חֵלֶק share כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who יְבִיאֶ֨נּוּ֙ yᵊvîʔˈennû בוא come לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see בְּ bᵊ בְּ in מֶ֖ה mˌeh מָה what שֶׁ še שַׁ [relative] יִּהְיֶ֥ה yyihyˌeh היה be אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after 3:22. et deprehendi nihil esse melius quam laetari hominem in opere suo et hanc esse partem illius quis enim eum adducet ut post se futura cognoscat And I have found that nothing is better than for a man to rejoice in his work, and that this is his portion. For who shall bring him to know the things that shall be after him? 22. Wherefore I saw that there is nothing better, than that a man should rejoice in his works; for that is his portion: for who shall bring him to see what shall be after him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 22: Выяснив цель Божественного промысла, Екклезиаст возвращается к своему прежнему выводу, сделанному уже в ст. 12–13. Если человек во всем зависит от Божественного провидения, если сам по себе он бессилен и ничтожен, то должно отказаться от мысли о полном счастье на земле и удовольствоваться радостями Богоугодного труда. Наслаждаться человеку делами своими. В этом выражении Екклезиаст объединяет два условия относительного счастья: наслаждение жизнью и добрую деятельность (ст. 12), так как то и другое, по нему, неразрывно. Ибо кто приведет его посмотреть на то, что будет после него. Здесь речь не о будущей, загробной жизни человека, как в ст. 21, а о том, что будет «после него», т. е. как сложится жизнь на земле после его смерти. Человек не должен обременять себя и отравлять доступные ему радости излишними беспокойными заботами о далеком будущем. Adam Clarke: Commentary on the Bible - 1831 3:22: A man should rejoice in his own works - Do not turn God's blessings into sin by perverseness and complaining; make the best of life. God will sweeten its bitters to you, if you be faithful. Remember this is the state to prepare for glory; and the evils of life may be so sanctified to you as to work for your good. Though even wretched without, you may be happy within; for God can make all grace to abound towards you. You may be happy if you please; cry to God, who never rejects the prayer of the humble, and gives his Holy Spirit to all them that ask him. Albert Barnes: Notes on the Bible - 1834 3:22 What shall be after him - i. e., What shall become of the results of his work after he is dead. Compare Ecc 2:19; Ecc 6:12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:22: nothing: Ecc 3:11, Ecc 3:12, Ecc 2:10, Ecc 2:11, Ecc 2:24, Ecc 5:18-20, Ecc 8:15, Ecc 9:7-9, Ecc 11:9; Deu 12:7, Deu 12:18, Deu 26:10, Deu 26:11; Deu 28:47; Rom 12:11, Rom 12:12; Phi 4:4, Phi 4:5 who: Ecc 6:12, Ecc 8:7, Ecc 9:12, Ecc 10:14; Job 14:21; Dan 12:9, Dan 12:10, Dan 12:13; Mat 6:34 Carl Friedrich Keil and Franz Delitzsch 3:22 "Thus I then saw that there is nothing better than that a man should rejoice in his works, for that is his portion; for who can bring him to this, that he gains an insight into that which shall be after him?" Hengstenberg, who has decided against the interrog. signification of the twice-repeated ה in Eccles 3:21, now also explains אהריו ... בּמה, not: What shall become of him after it (his death)? but: What further shall be done after the state in which he now finds himself? Zckler, although rightly understanding both ה as well as אחריו (after him = when he will be separated, or separates from this life, Eccles 7:14; Eccles 9:3; cf. Gen 24:67), yet proceeds on that explanation of Hengstenberg's, and gives it the rendering: how things shall be on the earth after his departure. But (1) for this thought, as Eccles 6:12 shows, the author had a more suitable form of expression; (2) this thought, after the author has, Eccles 3:21, explained it as uncertain whether the spirit of a man in the act of death takes a different path from that of a beast, is altogether aside from the subject, and it is only an apologetic tendency not yet fully vanquished which here constrains him. The chain of thought is however this: How it will be with the spirit of a man when he dies, who knows? What will be after death is thus withdrawn from human knowledge. Thus it is best to enjoy the present, since we connect together (Eccles 2:24) labour and enjoyment mediated thereby. This joy of a man in his work - i.e., as Eccles 5:18 : which flows from his work as a fountain, and accompanies him in it (Eccles 8:15) - is his portion, i.e., the best which he has of life in this world. Instead of בּמה־שּׁ, the punctuation is בּמה, because שׁיהיה אחריו is a kindred idea; vid.' regarding מה under Eccles 2:22. And לראות בּ is sued, because it is not so much to be said of the living, that he cannot foresee how it shall be with him when he dies, as that he can gain no glimpse into that world because it is an object that has for him no fixity. Geneva 1599 3:22 Wherefore I perceive that [there is] nothing better, than that a man should (l) rejoice in his own works; for that [is] his portion: for who shall bring him to see what shall be after him? (l) By the often repetition of this sentence as in (Eccles 2:24, Eccles 3:12, Eccles 3:22, Eccles 5:17, Eccles 8:15) he declares that man by reason can comprehend nothing better in this life than to use the gifts of God soberly and comfortably: for to know further, is a special gift of God revealed by his Spirit. John Gill 3:22 Wherefore I perceive that there is nothing better than that a man should rejoice in his own works,.... The Targum is, "in his good works"; not as justifying him before God, but as vindicating him before men, from unjust censures and charges: rather the sense is, that this is the wise man's conclusion, and this his sentiment, upon the whole; that there is nothing better for a man, than cheerfully to enjoy the fruit of his labours; to eat and drink in moderation, freely, joyfully, and thankfully; and make use of his riches, power, and authority, for his own good, the good of his family for the present, and the good of his fellow creatures; see Eccles 2:21; for that is his portion; what is allotted to him, and thus enjoyed, is a very good one, and for which he has reason to be thankful; for who shall bring him to see what shall be after him? to see who shall succeed him, and what use they will make of what he leaves them; he shall never return after death to see anything of this kind, nor shall any acquaint him with it; he shall not be able to know when he is dead what shall befall his sons, whether they will prosper or rio, so Jarchi; wherefore it is best for him to enjoy his substance himself in a comfortable way, and be beneficial to others, and not oppressive to them. The Midrash illustrates it thus, "who shall bring David to see what Solomon did? and who shall bring Solomon to see what Rehoboam did?'' John Wesley 3:22 Better - For a man's present satisfaction. Should rejoice - That he comfortably enjoys what God hath given him. His portion - This is the benefit of his labours. For - When once he is dead he shall never return to see into whose hands his estate falls. Robert Jamieson, A. R. Fausset and David Brown 3:22 (Compare Eccles 3:12; Eccles 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Eccles 11:9); not as the anxious money-seeker (Eccles 2:23; Eccles 5:10-17). his portion--in the present life. If it were made his main portion, it would be "vanity" (Eccles 2:1; Lk 16:25). for who, &c.--Our ignorance as to the future, which is God's "time" (Eccles 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mt 6:20, Mt 6:25, Mt 6:31-34).

Ժողովող / Ecclesiastes - 3 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831