Ժողովող / Ecclesiastes - 9 | swap

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

< PreviousԺողովող - 9

Ecclesiastes - 9Next >

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 1–6. Смерть — удел всех. 7–10. Правильное пользование жизнью. 11–12. Сила случая. 13–18. Сила мудрости. Ближе всматриваясь в судьбу праведников, Екклезиаст находит новое доказательство суетности человеческой жизни и необходимости довольствоваться теми немногими радостями, которые доступны людям. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Solomon, in this chapter, for a further proof of the vanity of this world, gives us four observations which he had made upon a survey of the state of the children of men in it:-- I. He observed that commonly as to outward things, good and bad men fare much alike, ver. 1-3. II. That death puts a final period to all our employments and enjoyments in this world (ver. 4-6), whence he infers that it is our wisdom to enjoy the comforts of life and mind the business of life, while it lasts, ver. 7-10. III. That God's providence often crosses the fairest and most hopeful probabilities of men's endeavour, and great calamities often surprise men ere they are aware, ver. 11, 12. IV. That wisdom often makes men very useful, and yet gains them little respect, for that persons of great merit are slighted, ver. 13-18. And what is there then in this world that should make us fond of it? Adam Clarke: Commentary on the Bible - 1831 No men knows, by any present sign, what is before him, Ecc 9:1. All things happen alike to all, Ecc 9:2, Ecc 9:3. Comparison of the state of the dead and the living, Ecc 9:4-6. Enjoy God's mercies, and live to his glory, Ecc 9:7-10. The race is not to the swift, nor the battle to the strong, Ecc 9:11. Man is ignorant of futurity, Ecc 9:12, Ecc 9:13. The account of the little city, and the poor wise man, Ecc 9:14-18. Albert Barnes: Notes on the Bible - 1834 9:0: In Ecc 9:1-12 reasons are adduced for the universal conclusion Ecc 8:17 that no person can understand the works of God. This does not, however, pRev_ent the assertion of the practical advantage in this life of that wisdom which includes the fear of God (Ecc 9:13 ff). Compare Ecc 9:1-10 with Wisd. 2:1-9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Ecc 9:1, Like things happen to good and bad; Ecc 9:4, There is a necessity of death unto men; Ecc 9:7, Comfort is all their portion in this life; Ecc 9:11, God's providence rules over all; Ecc 9:13, Wisdom is better than strength. John Gill INTRODUCTION TO ECCLESIASTES 9 Though the wise man, with all his wisdom, search, and labour, could not find out the causes and reasons of divine Providence, in the branches and methods of it; yet some things he did find out, and observe, in making this inquiry, and which he declares; as that good and wise men, more especially their persons and their affairs, were in the hand of God, under his guidance, government, and direction; and that an interest in his love and hatred was not to be known by the outward estate of men, Eccles 9:1; That the same events happen to good and bad men, who are variously described; that the hearts of wicked men are full of sin and madness as long as they live, and that they all must and do die, Eccles 9:2; and then the state of such dead is described, as being without hope, knowledge, reward, or memory; and without love, hatred, or envy, or any portion in the things of this life, Eccles 9:4. Wherefore good men are advised to live cheerfully, in a view of acceptance with God, both of persons and services; and eat and drink, and clothe well, according to their circumstances, and enjoy their friends and families; since nothing of this kind can be done in the grave, Eccles 9:7. Then the wise man observes another vanity; that success in undertakings is not always to persons who bid fair, and might hope for it, but looks like the effect of chance, Eccles 9:11; which want of success is often owing to their ignorance of the proper time of doing things, and to their want of foresight, thought, and care, to prevent evils; for which reason they are compared to fishes and birds, taken in a net or snare, Eccles 9:12. And concludes with a commendation of wisdom, illustrated by an example of it, in a certain person that delivered a city by it, Eccles 9:13; and though the man's wisdom was despised, yet it is preferable to strength, or weapons of war, or the noise of a foolish ruler, who destroys much good, Eccles 9:16.
9:19:1: Զի զամենայն զայս ետու ՚ի սիրտ իմ. եւ սիրտ իմ ետես զայս ամենայն։ Որպէս արդարքն եւ իմաստունքն, եւ գործք նոցա ՚ի ձեռս Աստուծոյ. քանզի զսէր եւ զատելութիւն ո՛չ գիտէ մարդն[8581]։ [8581] Ոմանք. Եւ ակն իմ ետես զայս ամենայն. վասն զի արդարք... եւ գործք իւրեանց ՚ի ձեռին Աստուծոյ. քանզի զսէր իսկ եւ զատելութիւն։ 1 Արդ, այս բոլորը ես դրի սրտիս մէջ, սիրտս էլ քննեց այս բոլորը. թէ՛ արդարներն ու իմաստունները եւ թէ՛ նրանց գործերը Աստծու ձեռքին են, քանզի մարդ սէրն ու ատելութիւնն էլ չգիտէ: 9 Վասն զի բոլորը իմ սրտիս մէջ դրի, Որ բոլորը զննեմ եւ յիշեցի Թէ արդարները եւ իմաստուններն ու անոնց գործերը Աստուծոյ ձեռքին մէջ են։Մարդ չի գիտեր՝ թէ սէրը եւ ատելութիւնը, Ամէն բան անոնց առջեւ է։ Զի զամենայն զայս ետու ի սիրտ իմ, ^[99]եւ սիրտ իմ ետես`` զայս ամենայն. որպէս արդարքն եւ իմաստունքն, եւ գործք նոցա ի ձեռս Աստուծոյ. ^[100]քանզի զսէր եւ զատելութիւն ոչ գիտէ մարդն. ամենայն ինչ առաջի երեսաց ^[101]նորա է: 9:1: Զի զամենայն զայս ետու ՚ի սիրտ իմ. եւ սիրտ իմ ետես զայս ամենայն։ Որպէս արդարքն եւ իմաստունքն, եւ գործք նոցա ՚ի ձեռս Աստուծոյ. քանզի զսէր եւ զատելութիւն ո՛չ գիտէ մարդն[8581]։ [8581] Ոմանք. Եւ ակն իմ ետես զայս ամենայն. վասն զի արդարք... եւ գործք իւրեանց ՚ի ձեռին Աստուծոյ. քանզի զսէր իսկ եւ զատելութիւն։ 1 Արդ, այս բոլորը ես դրի սրտիս մէջ, սիրտս էլ քննեց այս բոլորը. թէ՛ արդարներն ու իմաստունները եւ թէ՛ նրանց գործերը Աստծու ձեռքին են, քանզի մարդ սէրն ու ատելութիւնն էլ չգիտէ: 9 Վասն զի բոլորը իմ սրտիս մէջ դրի, Որ բոլորը զննեմ եւ յիշեցի Թէ արդարները եւ իմաստուններն ու անոնց գործերը Աստուծոյ ձեռքին մէջ են։Մարդ չի գիտեր՝ թէ սէրը եւ ատելութիւնը, Ամէն բան անոնց առջեւ է։ zohrab-1805▾ eastern-1994▾ western am▾	9:19:1 На все это я обратил сердце мое для исследования, что праведные и мудрые и деяния их в руке Божией, и что человек ни любви, ни ненависти не знает во всем том, что перед ним. 9:1 ὅτι οτι since; that σὺν συν with; [definite object marker] πᾶν πας all; every τοῦτο ουτος this; he ἔδωκα διδωμι give; deposit εἰς εις into; for καρδίαν καρδια heart μου μου of me; mine καὶ και and; even καρδία καρδια heart μου μου of me; mine σὺν συν with; [definite object marker] πᾶν πας all; every εἶδεν οραω view; see τοῦτο ουτος this; he ὡς ως.1 as; how οἱ ο the δίκαιοι δικαιος right; just καὶ και and; even οἱ ο the σοφοὶ σοφος wise καὶ και and; even ἐργασίαι εργασια occupation; effort αὐτῶν αυτος he; him ἐν εν in χειρὶ χειρ hand τοῦ ο the θεοῦ θεος God καί και and; even γε γε in fact ἀγάπην αγαπη love καί και and; even γε γε in fact μῖσος μισος not ἔστιν ειμι be εἰδὼς ειδω realize; have idea ὁ ο the ἄνθρωπος ανθρωπος person; human τὰ ο the πάντα πας all; every πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him 9:1 כִּ֣י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֞ה zˈeh זֶה this נָתַ֤תִּי nāṯˈattî נתן give אֶל־ ʔel- אֶל to לִבִּי֙ libbˌî לֵב heart וְ wᵊ וְ and לָ lā לְ to ב֣וּר vˈûr ברר purge אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֔ה zˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הַ ha הַ the צַּדִּיקִ֧ים ṣṣaddîqˈîm צַדִּיק just וְ wᵊ וְ and הַ ha הַ the חֲכָמִ֛ים ḥᵃḵāmˈîm חָכָם wise וַ wa וְ and עֲבָדֵיהֶ֖ם ʕᵃvāḏêhˌem עֲבָד work בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) גַּֽם־ gˈam- גַּם even אַהֲבָ֣ה ʔahᵃvˈā אֲהָבָה love גַם־ ḡam- גַּם even שִׂנְאָ֗ה śinʔˈā שִׂנְאָה hatred אֵ֤ין ʔˈên אַיִן [NEG] יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face 9:1. omnia haec tractavi in corde meo ut curiose intellegerem sunt iusti atque sapientes et opera eorum in manu Dei et tamen nescit homo utrum amore an odio dignus sitAll these things have I considered in my heart, that I might carefully understand them: there are just men and wise men, and their works are in the hand of God: and yet man knoweth not whether he be worthy of love, or hatred: 1. For all this I laid to my heart, even to explore all this; that the righteous, and the wise, and their works, are in the hand of God: whether it be love or hatred, man knoweth it not; all is before them. For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, [are] in the hand of God: no man knoweth either love or hatred [by] all [that is] before them: 9:1 На все это я обратил сердце мое для исследования, что праведные и мудрые и деяния их в руке Божией, и что человек ни любви, ни ненависти не знает во всем том, что перед ним. 9:1 ὅτι οτι since; that σὺν συν with; [definite object marker] πᾶν πας all; every τοῦτο ουτος this; he ἔδωκα διδωμι give; deposit εἰς εις into; for καρδίαν καρδια heart μου μου of me; mine καὶ και and; even καρδία καρδια heart μου μου of me; mine σὺν συν with; [definite object marker] πᾶν πας all; every εἶδεν οραω view; see τοῦτο ουτος this; he ὡς ως.1 as; how οἱ ο the δίκαιοι δικαιος right; just καὶ και and; even οἱ ο the σοφοὶ σοφος wise καὶ και and; even ἐργασίαι εργασια occupation; effort αὐτῶν αυτος he; him ἐν εν in χειρὶ χειρ hand τοῦ ο the θεοῦ θεος God καί και and; even γε γε in fact ἀγάπην αγαπη love καί και and; even γε γε in fact μῖσος μισος not ἔστιν ειμι be εἰδὼς ειδω realize; have idea ὁ ο the ἄνθρωπος ανθρωπος person; human τὰ ο the πάντα πας all; every πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him 9:1 כִּ֣י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֞ה zˈeh זֶה this נָתַ֤תִּי nāṯˈattî נתן give אֶל־ ʔel- אֶל to לִבִּי֙ libbˌî לֵב heart וְ wᵊ וְ and לָ lā לְ to ב֣וּר vˈûr ברר purge אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֶ֔ה zˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הַ ha הַ the צַּדִּיקִ֧ים ṣṣaddîqˈîm צַדִּיק just וְ wᵊ וְ and הַ ha הַ the חֲכָמִ֛ים ḥᵃḵāmˈîm חָכָם wise וַ wa וְ and עֲבָדֵיהֶ֖ם ʕᵃvāḏêhˌem עֲבָד work בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) גַּֽם־ gˈam- גַּם even אַהֲבָ֣ה ʔahᵃvˈā אֲהָבָה love גַם־ ḡam- גַּם even שִׂנְאָ֗ה śinʔˈā שִׂנְאָה hatred אֵ֤ין ʔˈên אַיִן [NEG] יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind הַ ha הַ the כֹּ֖ל kkˌōl כֹּל whole לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face 9:1. omnia haec tractavi in corde meo ut curiose intellegerem sunt iusti atque sapientes et opera eorum in manu Dei et tamen nescit homo utrum amore an odio dignus sit All these things have I considered in my heart, that I might carefully understand them: there are just men and wise men, and their works are in the hand of God: and yet man knoweth not whether he be worthy of love, or hatred: 1. For all this I laid to my heart, even to explore all this; that the righteous, and the wise, and their works, are in the hand of God: whether it be love or hatred, man knoweth it not; all is before them. 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: Праведники и мудрые находятся в полной зависимости от Бога. Даже их действия и чувства не вполне обусловливаются их свободной волей, но подчинены бывают времени и случаю. Человек не может предвидеть, где и когда зародится в нем любовь или ненависть, и не в силах любовь превратить в ненависть, ненависть в любовь. Во всем том, что перед ним, т. е. во всем, что предстоит ему, что случится с ним. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them. 2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. 3 This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. It has been observed concerning those who have pretended to search for the philosophers' stone that, though they could never find what they sought for, yet in the search they have hit upon many other useful discoveries and experiments. Thus Solomon, when, in the close of the foregoing chapter, he applied his heart to know the work of God, and took a great deal of pains to search into it, though he despaired of finding it out, yet he found out that which abundantly recompensed him for the search, and gave him some satisfaction, which he here gives us; for therefore he considered all this in his heart, and weighed it deliberately, that he might declare it for the good of others. Note, What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare. I believed, therefore have I spoken. The great difficulty which Solomon met with in studying the book of providence was the little difference that is made between good men and bad in the distribution of comforts and crosses, and the disposal of events. This has perplexed the minds of many wise and contemplative men. Solomon discourses of it in these verses, and, though he does not undertake to find out this work of God, yet he says that which may prevent its being a stumbling-block to us. I. Before he describes the temptation in its strength he lays down a great and unquestionable truth, which he resolves to adhere to, and which, if firmly believed, will be sufficient to break the force of the temptation. This has been the way of God's people in grappling with this difficulty. Job, before he discourses of this matter, lays down the doctrine of God's omniscience (Job xxiv. 1), Jeremiah the doctrine of his righteousness (Jer. xii. 1), another prophet that of his holiness (Hab. i. 13), the psalmist that of his goodness and peculiar favour to his own people (Ps. lxxiii. 1), and that is it which Solomon here fastens upon and resolves to abide by, that, though good and evil seem to be dispensed promiscuously, yet God has a particular care of and concern for his own people: The righteous and the wise, and their works, are in the hand of God, under his special protection and guidance; all their affairs are managed by him for their good; all their wise and righteous actions are in his hand, to be recompensed in the other world, though not in this. They seem as if they were given up into the hand of their enemies, but it is not so. Men have no power against them but what is given them from above. The events that affect them do not come to pass by chance, but all according to the will and counsel of God, which will turn that to be for them which seemed to be most against them. Let this make us easy, whatever happens, that all God's saints are in his hand, Deut. xxxiii. 3; John x. 29; Ps. xxxi. 15. II. He lays this down for a rule, that the love and hatred of God are not to be measured and judged of by men's outward condition. If prosperity were a certain sign of God's love, and affliction of his hatred, then it might justly be an offence to us to see the wicked and godly fare alike. But the matter is not so: No man knows either love or hatred by all that is before him in this world, by those things that are the objects of sense. These we may know by that which is within us; if we love God with all our heart, thereby we may know that he loves us, as we may know likewise that we are under his wrath if we be governed by that carnal mind which is enmity to him. These will be known by that which shall be hereafter, by men's everlasting state; it is certain that men are happy or miserable according as they are under the love or hatred of God, but not according as they are under the smiles or frowns of the world; and therefore if God loves a righteous man (as certainly he does) he is happy, though the world frown upon him; and if he hates a wicked man (as certainly he does) he is miserable, though the world smile upon him. Then the offence of this promiscuous distribution of events has ceased. III. Having laid down these principles, he acknowledges that all things come alike to all; so it has been formerly, and therefore we are not to think it strange if it be so now, if it be so with us and our families. Some make this, and all that follows to v. 13, to be the perverse reasoning of the atheists against the doctrine of God's providence; but I rather take it to be Solomon's concession, which he might the more freely make when he had fixed those truths which are sufficient to guard against any ill use that may be made of what he grants. Observe here (v. 2), 1. The great difference that there is between the characters of the righteous and the wicked, which, in several instances, are set the one over-against the other, to show that, though all things come alike to all, yet that does not in the least confound the eternal distinction between moral good and evil, but that remains immutable. (1.) The righteous are clean, have clean hands and pure hearts; the wicked are unclean, under the dominion of unclean lusts, pure perhaps in their own eyes, but not cleansed from their filthiness, God will certainly put a difference between the clean and the unclean, the precious and the vile, in the other world, though he does not seem to do so in this. (2.) The righteous sacrifice, that is, they make conscience of worshipping God according to his will, both with inward and outward worship; the wicked sacrifice not, that is, they live in the neglect of God's worship and grudge to part with any thing for his honour. What is the Almighty, that they should serve him? (3.) The righteous are good, good in God's sight, they do good in the world; the wicked are sinners, violating the laws of God and man, and provoking to both. (4.) The wicked man swears, has no veneration for the name of God, but profanes it by swearing rashly and falsely; but the righteous man fears an oath, swears not, but is sworn, and then with great reverence; he fears to take an oath, because it is a solemn appeal to God as a witness and judge; he fears, when he has taken a oath, to break it, because God is righteous who takes vengeance. 2. The little difference there is between the conditions of the righteous and the wicked in this world: There is one event to both. Is David rich? So is Nabal. Is Joseph favoured by his prince? So is Haman. Is Ahab killed in a battle? So is Josiah. Are the bad figs carried to Babylon? So are the good, Jer. xxiv. 1. There is a vast difference between the original, the design, and the nature, of the same event to the one and to the other; the effects and issues of it are likewise vastly different; the same providence to the one is a savour of life unto life, to the other of death unto death, though, to outward appearance, it is the same. IV. He owns this to be a very great grievance to those that are wise and good: "This is an evil, the greatest perplexity, among all things that are done under the sun (v. 3); nothing has given me more disturbance than this, that there is one event unto all." It hardens atheists, and strengthens the hands of evil-doers; for therefore it is that the hearts of the sons of men are full of evil and fully set in them to do evil, ch. viii. 11. When they see that there is one event to the righteous and the wicked they wickedly infer thence that it is all one to God whether they are righteous or wicked, and therefore they stick at nothing to gratify their lusts. V. For the further clearing of this great difficulty, as he began this discourse with the doctrine of the happiness of the righteous (whatever they may suffer, they and their works are in the hands of God, and therefore in good hands, they could not be in better), so he concludes with the doctrine of the misery of the wicked; however they may prosper, madness is in their heart while they live, and after that they go to the dead. Envy not the prosperity of evil-doers, for, 1. They are now madmen, and all the delights they seem to be blessed with are but like the pleasant dreams and fancies of a distracted man. They are mad upon their idols (Jer. l. 38), are mad against God's people, Acts xxvi. 11. When the prodigal repented, it is said, He came to himself (Luke xv. 17), which intimates that he had been beside himself before. 2. They will shortly be dead men. They make a mighty noise and bustle while they live, but after awhile, they go to the dead, and there is an end of all their pomp and power; they will then be reckoned with for all their madness and outrage in sin. Though, on this side death, the righteous and the wicked seem alike, on the other side death there will be a vast difference between them. Adam Clarke: Commentary on the Bible - 1831 9:1: The righteous, and the wise, and their works, are in the hand of God - This is a continuation of the preceding subject; and here the wise man draws a conclusion from what he had seen, and from the well-known character of God, that the righteous, the wise, and their conduct, were all in the hand of God, protected by his power, and safe in his approbation: but we cannot judge from the occurrences which take place in life who are the objects of God's love or displeasure. Albert Barnes: Notes on the Bible - 1834 9:1: A good man's trust in God is set forth as a counterpoise to our Ignorance of the ways of Providence. In the hand of God - Under His special protection (Deu 33:3 ff) as righteous, and under His direction Pro 21:1 as people. No man ... - literally, both love and also hatred man knoweth not: all are before them. Love and hatred here mean the ordinary outward tokens of God's favor or displeasure, i. e., prosperity and adversity. "Man knoweth not" probably means: "man knows not whether to expect prosperity or adversity from God; all his earthly future is in obscurity." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:1: considered in my heart: Heb. gave, or set to my heart, Ecc 1:17, Ecc 7:25, Ecc 8:16, Ecc 12:9, Ecc 12:10 that the: Ecc 8:14; Deu 33:3; Sa1 2:9; Sa2 15:25, Sa2 15:26; Job 5:8; Psa 10:14, Psa 31:5; Psa 37:5, Psa 37:6; Pro 16:3; Isa 26:12, Isa 49:1-4; Jer 1:18, Jer 1:19; Joh 10:27-30; Co1 3:5-15; Ti2 1:12; Pe1 1:5 no man: Ecc 7:15; Psa 73:3, Psa 73:11-13; Mal 3:15-18 Carl Friedrich Keil and Franz Delitzsch 9:1 "For all this I brought to my consciousness, and all this I sought to make clear to me, that the righteous, and the wise, and their deeds, are in God's hands: neither love nor hatred stands in the knowledge of man, all lies before them." With ki follows the verification of what is said in Eccles 8:17, "is unable to find out," from the fact of men, even the best and the wisest of men, being on all sides conditioned. This conditioning is a fact which he layeth to his heart (Eccles 7:2), or (since he here presents himself less as a feeling than as a thinking man, and the heart as reflecting) which he has brought to his consciousness, and which he has sought to bring out into clearness. ולבוּל has here not the force of an inf. absol., so that it subordinates itself in an adverbial manner (et ventilando quidem) - for it nowhere stands in the same rank with the inf. absol.; but the inf. with ל (ל) has the force of an intentional (with a tendency) fut., since the governing הייתי, as at Eccles 3:15, היה, and at Hab 1:17, יהיה, is to be supplied (vid., comm. on these passages, and under Is 44:14): operam dedi ut ventilarem (excuterem), or shorter: ventilaturus fui. Regarding the form לבוּר, which is metapl. for לבר, and the double idea of sifting (particularly winnowing, ventilare) of the R. בר, vid., under Eccles 3:18. In the post-bibl. Heb. the words להעמיד על בוריו would denote the very same as is here expressed by the brief significant word לבוּר; a matter in the clearness of its actual condition is called בוריו דבר על (from לברי, after the form חלי, purity, vid., Buxtorf's Lex. Talm. col. 366). The lxx and Syr. have read ראה ולבי instead of ולבור, apparently because they could not see their way with it: "And my heart has seen all this." The expression "all this" refers both times to what follows; asher is, as at Eccles 8:12, relat. conj., in the sense of ὃτι, quod, and introduces, as at Eccles 7:29, cf. Eccles 8:14, the unfolding of the זה - an unfolding, viz., of the conditioning of man, which Eccles 8:17 declared on one side of it, and whose further verification is here placed in view with ki, Eccles 9:1. The righteous, and the wise, and their doings, are in God's hand, i.e., power (Ps 31:16; Prov 21:1; Job 12:10, etc.); as well their persons as their actions, in respect of their last cause, are conditioned by God, the Governor of the world and the Former of history; also the righteous and the wise learn to feel this dependence, not only in their being and in what befalls them, but also in their conduct; also this is not fully attained, לאל ידם, they are also therein not sufficient of themselves. Regarding 'avadēhěm, corresponding to the Aram. 'ovadēhon, vid., 'avad. The expression now following cannot mean that man does not know whether he will experience the love or hatred of God, i.e., providences of a happy nature proceeding from the love of God, or of an unhappy nature proceeding from the hatred of God (J. D. Michaelis, Knobel, Vaih., Hengst., Zckl.), for אהבה and שׂן are too general for this, - man is thus, as the expression denotes, not the obj., but the subj. to both. Rightly, Hitz., as also Ewald: "Since man has not his actions in his own power, he knows not whether he will love or hate." Certainly this sounds deterministic; but is it not true that personal sympathies and antipathies, from which love and hatred unfold themselves, come within the sphere of man, not only as to their objects, in consequence of the divine arrangement, but also in themselves anticipate the knowledge and the will of man? and is it less true that the love which he now cherishes toward another man changes itself, without his previous knowledge, by means of unexpected causes, into hatred, and, on the other hand, the hatred into love? Neither love nor hatred is the product of a man's self-determination; but self-determination, and with it the function of freedom, begins for the first time over against those already present, in their beginnings. In הכּל לף, "by all that is before him," that is brought to a general expression, in which לפני has not the ethical meaning proceeding from the local: before them, prae = penes eos (vid., Song, under Song 8:12), but the purely local meaning, and referred to time: love, hatred, and generally all things, stand before man; God causes them to meet him (cf. the use of הקרה); they belong to the future, which is beyond his power. Thus the Targ., Symm., and most modern interpreters; on the contrary, Luther: "neither the love nor the hatred of any one which he has for himself," which is, linguistically, purely impossible; Kleinert: "Neither the love nor the hatred of things does man see through, nor anything else which is before his eyes," for which we ought at least to have had the words לפניו גם הכל אשׁר; and Tyler: "Men discern neither love nor hatred in all that is before them," as if the text were אשׁר בכל. The future can, it is true, be designated by אחרית, and the past by לפנים, but according to the most natural way of representation (vid., Orelli's Synon. der Zeit, p. 14) the future is that which lies before a man, and the past that which is behind him. The question is of importance, which of the two words לף הכל has the accent. If the accent be on לף, then the meaning is, that all lies before men deprived of their freedom; if the accent be on הכל, then the meaning is, that all things, events of all kinds, lie before them, and that God determines which shall happen to them. The latter is more accordant with the order of words lying before us, and shows itself to be that which is intended by the further progress of the thoughts. Every possible thing may befall a man - what actually meets him is the determination and providence of God. The determination is not according to the moral condition of a man, so that the one can guide to no certain conclusion as to the other. Geneva 1599 9:1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, [are] in the hand of God: no man knoweth either love or (a) hatred [by] all [that is] before them. (a) Meaning, what things he ought to chose or refuse: or man knows not by these outward things that is, by prosperity or adversity, whom God favours or hates, for he sends them as well to the wicked as to the godly. John Gill 9:1 For all this I considered in mine heart,.... What goes before, in the latter end of the preceding chapter, concerning the various providences of God, the difficulty of finding out the reasons of them, and the fruitlessness of attempting it; and also what follows, the work of Providence: Solomon gave his mind unto, attended it with great application, and strictly considered and examined it, in order to find it out, but could not; and if he could not, no other man could. And he had a good intention in all; his views were, even to declare all this; for the end of search and inquiry should be, to make known what is found for the good of others, Job 5:27; and as the wise man had done before, Eccles 7:25; or "to purge", or "purify", as the word (p) signifies; to make dark providences clear, and consistent with the perfections and promises of God; to free and vindicate them from all charges of unrighteousness and partiality, and to set them in a clear light to others: now though he failed in his attempt, yet having made some discoveries, he imparted them, as follows: and the observations he made were, that the righteous, and the wise, and their works, are in the hand of God; that those who are truly "righteous" in the sight of God; are so, in an evangelical sense, made so by the obedience of Christ; and who believe in him for righteousness, and live soberly, righteously, and godly: and who are "wise", not for the things of this world but another, who are wise unto salvation; and are concerned for the truth of grace, as well as an outward profession, and walk wisely in the world; these, their persons, are under the special care of divine Providence; they receive from the hand of God what is needful and proper for them, and they are preserved and protected by him, Ti1 4:8; and their "works", or affairs; all events relating to them, are all appointed, ordered, and directed by the hand of God, and all for their good. In a more evangelic sense, their persons are in the hands of God, Father, Son, and Spirit; in the hands of the Father of Christ, being engraven there: he looks at them, and upon them; with delight and pleasure, and never forgets them; he has a high and honourable esteem of them, they are a crown of glory, and a royal diadem in his hand; he directs and guides them, holds them, and upholds them with his right hand; and keeps them, by his power, through faith unto salvation, Jn 10:29. They are in the hands of Christ; put there by his Father, as the effect of his love, care, and wisdom; where they are in his possession, the objects of his delight; and are under his guidance and direction, his care and protection, Deut 33:3. And they are in the hands of the Spirit, who begins and carries on his own work in them; leads them to Christ, and into all truth, and guides them safe to glory, Jn 16:8. And so their "works" also are in the hands of God; the work of grace upon the soul is in the hand of the Spirit, to carry it on and finish it; good works done by them are done by the assistance of divine grace, the strength of Christ, and the aid of the blessed Spirit; are received and accepted with God through Christ; and will not be forgotten, but are retained, and will be remembered another day; see Eccles 9:7; no man knoweth either love or hatred by all that is before them; no man knows his own love and hatred, his passions are so fickle and inconstant; what he loves now, he presently hates, as may be seen in the instances of Ammon, Ahasuerus, and others: or he knows not that what he loves and hates shall befall him, all depending on divine Providence; or he does not know the love and hatred of others, who are his friends or his foes, there is such deceitfulness in men: or rather, he does not know the love and hatred of God, with respect to himself or others, by the outward conduct of Providence; since the same things happen to one as to another; as health and strength, wealth and riches, honour and fame, wisdom and learning, long life, and the like: good men may know that they are loved of God, by his love being shed abroad in them, by the blessings of grace bestowed on them, and the witnessings of the Spirit to them; and know that sin is abominable to God, and wicked men are hated by him; and living and dying in sin, will be eternally damned; but who is an elect person, and who a reprobate, is not to be known by the outward estate of men, as to the things of life. Some render it, "even love and hatred" (q), in connection with the preceding clause; that is, these are in the hands of God also; his love to his people is purely sovereign, according to his own will; not through any motives in them, as their love, loveliness, or good works; and his hatred of others, or the punishment of them for sin, and appointment of them to it; for the same is also as he pleases; see Rom 9:11; or the love and hatred of men; for God has the hearts and passions of all men in his hand, and at his command, and can raise or restrain them at his pleasure, Prov 21:1; the love and hatred of good men; he works in them love to himself and all divine things, and hatred of that which is evil; and also of bad men, he can make them love his people, and he can restrain their wrath when he pleases, Prov 16:7; and then the last clause is rendered, "no man knoweth all that is before them" (r); either before Elohim, the three divine Persons, to whom all things are manifest, or that were before decreed, as Aben Ezra; the purposes and decrees of God, which are the secret and deep things of God, and cannot be known but by his promises or providences: or man is so short sighted, that he cannot discern the things that are plain and manifest before him; and much less things future, that are yet to come. But the words, according to the accents, may be better rendered, as by Munster, "neither love nor hatred man knows"; whether the love professed to him is sincere, and what secret hatred is bore to him: "but all things are before him"; Elohim, the three divine Persons. (p) "purgare", Gejerus, Gouge. (q) "etiam amor, etiam odium", i.e. "in manu Dei", De Dieu, Gouge, Gussetius, p. 150, 873. (r) "non norunt homines quicquam corum quaea ante se sunt", De Dieu; "non est homo quisquam qui cognoscat omnes qui sunt coram ipsi", Gussetius, p. 873. John Wesley 9:1 Their works - All events which befal them are governed by his providence, and therefore although we cannot fully understand the reasons of all, yet we may be assured they are done righteously. No man - No man can judge by their present outward condition, whether God loves or hates them; for whom he loves he chastens, and permits those whom he hates to prosper in the world. Robert Jamieson, A. R. Fausset and David Brown 9:1 (Ecc. 9:1-18) declare--rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (Eccles 8:14, Eccles 8:17). However, from the sense of the same words, in Eccles 9:6, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (Ps 76:10; Prov 16:7). "No man knoweth all that is before them."
9:29:2: Ամենայն ինչ առաջի երեսաց նորա է. եւ ունայնութիւն է յամենայնի։ Պատահա՛ր է յարդարն եւ յամպարիշտն, ՚ի բարին՝ եւ ՚ի չարն, ՚ի սրբումն եւ ՚ի պղծում, որ մատուցանէ պատարագ՝ եւ որ ոչն մատուցանէ։ Որպէս որ բարին՝ եւ որպէս որ մեղանչէն. որպէս որ երդնուն՝ եւ որպէս որ յերդմանէն երկուցեալ է[8582]։ [8582] Ոմանք. Եւ ընդունայնութիւն է յամենեսին։ Դիպուած է արդարոյն եւ ամբարշտին, բարւոյն եւ չարին, սրբոյն եւ պղծոյն, այնմ որ զոհիցէ եւ որ ոչն զոհիցէ։ Որպէս բարին՝ եւ որպէս յանցաւորն. որպէս որ երդնուցուն՝ եւ որպէս որ երկնչին յերդմանէն։ 2 Ամէն ինչ մարդու առջեւ է, եւ ունայնութիւն կայ ամէն ինչի մէջ: Նոյն դիպուածն է վերապահուած արդարի եւ ամբարշտի, բարու եւ չարի, մաքուրի եւ անմաքուրի, զոհ մատուցողի եւ չմատուցողի, ինչպէս բարեգործի, այնպէս էլ մեղսագործի, ինչպէս երդում տուողի, այնպէս էլ երդումից վախեցողի համար: 2 Ամէն բան ամենուն հաւասարապէս կը պատահի. Արդարին ու ամբարշտին, Բարի մարդուն, մաքուրին ու անմաքուրին, Զոհ ընողին ու զոհ չընողին Պատահածը նոյնն է։Ինչպէս է բարի մարդը, մեղաւորն ալ այնպէս է։Երդում ընողը՝ երդումէ վախցողին պէս է։ Եւ ունայնութիւն է յամենայնի. պատահար է`` յարդարն եւ յամպարիշտն, ի բարին եւ ի չարն, ի սրբումն եւ ի պղծում, որ մատուցանէ պատարագ` եւ որ ոչն մատուցանէ. որպէս որ բարին է` եւ որպէս որ մեղանչէն, որպէս որ երդնուն` եւ որպէս որ յերդմանէն երկուցեալ է: 9:2: Ամենայն ինչ առաջի երեսաց նորա է. եւ ունայնութիւն է յամենայնի։ Պատահա՛ր է յարդարն եւ յամպարիշտն, ՚ի բարին՝ եւ ՚ի չարն, ՚ի սրբումն եւ ՚ի պղծում, որ մատուցանէ պատարագ՝ եւ որ ոչն մատուցանէ։ Որպէս որ բարին՝ եւ որպէս որ մեղանչէն. որպէս որ երդնուն՝ եւ որպէս որ յերդմանէն երկուցեալ է[8582]։ [8582] Ոմանք. Եւ ընդունայնութիւն է յամենեսին։ Դիպուած է արդարոյն եւ ամբարշտին, բարւոյն եւ չարին, սրբոյն եւ պղծոյն, այնմ որ զոհիցէ եւ որ ոչն զոհիցէ։ Որպէս բարին՝ եւ որպէս յանցաւորն. որպէս որ երդնուցուն՝ եւ որպէս որ երկնչին յերդմանէն։ 2 Ամէն ինչ մարդու առջեւ է, եւ ունայնութիւն կայ ամէն ինչի մէջ: Նոյն դիպուածն է վերապահուած արդարի եւ ամբարշտի, բարու եւ չարի, մաքուրի եւ անմաքուրի, զոհ մատուցողի եւ չմատուցողի, ինչպէս բարեգործի, այնպէս էլ մեղսագործի, ինչպէս երդում տուողի, այնպէս էլ երդումից վախեցողի համար: 2 Ամէն բան ամենուն հաւասարապէս կը պատահի. Արդարին ու ամբարշտին, Բարի մարդուն, մաքուրին ու անմաքուրին, Զոհ ընողին ու զոհ չընողին Պատահածը նոյնն է։Ինչպէս է բարի մարդը, մեղաւորն ալ այնպէս է։Երդում ընողը՝ երդումէ վախցողին պէս է։ zohrab-1805▾ eastern-1994▾ western am▾	9:29:2 Всему и всем одно: одна участь праведнику и нечестивому, доброму и [злому], чистому и нечистому, приносящему жертву и не приносящему жертвы; как добродетельному, так и грешнику; как клянущемуся, так и боящемуся клятвы. 9:2 ματαιότης ματαιοτης superficiality ἐν εν in τοῖς ο the πᾶσιν πας all; every συνάντημα συναντημα one; unit τῷ ο the δικαίῳ δικαιος right; just καὶ και and; even τῷ ο the ἀσεβεῖ ασεβης irreverent τῷ ο the ἀγαθῷ αγαθος good καὶ και and; even τῷ ο the κακῷ κακος bad; ugly καὶ και and; even τῷ ο the καθαρῷ καθαρος clean; clear καὶ και and; even τῷ ο the ἀκαθάρτῳ ακαθαρτος unclean καὶ και and; even τῷ ο the θυσιάζοντι θυσιαζω and; even τῷ ο the μὴ μη not θυσιάζοντι θυσιαζω as; how ὁ ο the ἀγαθός αγαθος good ὧς ως.1 as; how ὁ ο the ἁμαρτάνων αμαρτανω sin ὧς ως.1 as; how ὁ ο the ὀμνύων ομνυω swear καθὼς καθως just as / like ὁ ο the τὸν ο the ὅρκον ορκος oath φοβούμενος φοβεω afraid; fear 9:2 הַ ha הַ the כֹּ֞ל kkˈōl כֹּל whole כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לַ la לְ to † הַ the כֹּ֗ל kkˈōl כֹּל whole מִקְרֶ֨ה miqrˌeh מִקְרֶה accident אֶחָ֜ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the צַּדִּ֤יק ṣṣaddˈîq צַדִּיק just וְ wᵊ וְ and לָ lā לְ to † הַ the רָשָׁע֙ rāšˌāʕ רָשָׁע guilty לַ la לְ to † הַ the טֹּוב֙ ṭṭôv טֹוב good וְ wᵊ וְ and לַ la לְ to † הַ the טָּהֹ֣ור ṭṭāhˈôr טָהֹר pure וְ wᵊ וְ and לַ la לְ to † הַ the טָּמֵ֔א ṭṭāmˈē טָמֵא unclean וְ wᵊ וְ and לַ la לְ to † הַ the זֹּבֵ֔חַ zzōvˈēₐḥ זבח slaughter וְ wᵊ וְ and לַ la לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG] זֹבֵ֑חַ zōvˈēₐḥ זבח slaughter כַּ ka כְּ as † הַ the טֹּוב֙ ṭṭôv טֹוב good כַּֽ kˈa כְּ as † הַ the חֹטֶ֔א ḥōṭˈe חטא miss הַ ha הַ the נִּשְׁבָּ֕ע nnišbˈāʕ שׁבע swear כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] שְׁבוּעָ֥ה šᵊvûʕˌā שְׁבוּעָה oath יָרֵֽא׃ yārˈē ירא fear 9:2. sed omnia in futuro servantur incerta eo quod universa aeque eveniant iusto et impio bono et malo mundo et inmundo immolanti victimas et sacrificia contemnenti sicut bonus sic et peccator ut periurus ita et ille qui verum deieratBut all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth truth. 2. All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner; he that sweareth, as he that feareth an oath. All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath: 9:2 Всему и всем одно: одна участь праведнику и нечестивому, доброму и [злому], чистому и нечистому, приносящему жертву и не приносящему жертвы; как добродетельному, так и грешнику; как клянущемуся, так и боящемуся клятвы. 9:2 ματαιότης ματαιοτης superficiality ἐν εν in τοῖς ο the πᾶσιν πας all; every συνάντημα συναντημα one; unit τῷ ο the δικαίῳ δικαιος right; just καὶ και and; even τῷ ο the ἀσεβεῖ ασεβης irreverent τῷ ο the ἀγαθῷ αγαθος good καὶ και and; even τῷ ο the κακῷ κακος bad; ugly καὶ και and; even τῷ ο the καθαρῷ καθαρος clean; clear καὶ και and; even τῷ ο the ἀκαθάρτῳ ακαθαρτος unclean καὶ και and; even τῷ ο the θυσιάζοντι θυσιαζω and; even τῷ ο the μὴ μη not θυσιάζοντι θυσιαζω as; how ὁ ο the ἀγαθός αγαθος good ὧς ως.1 as; how ὁ ο the ἁμαρτάνων αμαρτανω sin ὧς ως.1 as; how ὁ ο the ὀμνύων ομνυω swear καθὼς καθως just as / like ὁ ο the τὸν ο the ὅρκον ορκος oath φοβούμενος φοβεω afraid; fear 9:2 הַ ha הַ the כֹּ֞ל kkˈōl כֹּל whole כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לַ la לְ to † הַ the כֹּ֗ל kkˈōl כֹּל whole מִקְרֶ֨ה miqrˌeh מִקְרֶה accident אֶחָ֜ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the צַּדִּ֤יק ṣṣaddˈîq צַדִּיק just וְ wᵊ וְ and לָ lā לְ to † הַ the רָשָׁע֙ rāšˌāʕ רָשָׁע guilty לַ la לְ to † הַ the טֹּוב֙ ṭṭôv טֹוב good וְ wᵊ וְ and לַ la לְ to † הַ the טָּהֹ֣ור ṭṭāhˈôr טָהֹר pure וְ wᵊ וְ and לַ la לְ to † הַ the טָּמֵ֔א ṭṭāmˈē טָמֵא unclean וְ wᵊ וְ and לַ la לְ to † הַ the זֹּבֵ֔חַ zzōvˈēₐḥ זבח slaughter וְ wᵊ וְ and לַ la לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG] זֹבֵ֑חַ zōvˈēₐḥ זבח slaughter כַּ ka כְּ as † הַ the טֹּוב֙ ṭṭôv טֹוב good כַּֽ kˈa כְּ as † הַ the חֹטֶ֔א ḥōṭˈe חטא miss הַ ha הַ the נִּשְׁבָּ֕ע nnišbˈāʕ שׁבע swear כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] שְׁבוּעָ֥ה šᵊvûʕˌā שְׁבוּעָה oath יָרֵֽא׃ yārˈē ירא fear 9:2. sed omnia in futuro servantur incerta eo quod universa aeque eveniant iusto et impio bono et malo mundo et inmundo immolanti victimas et sacrificia contemnenti sicut bonus sic et peccator ut periurus ita et ille qui verum deierat But all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth truth. 2. All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner; he that sweareth, as he that feareth an oath. 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 2: Всему и всем – одно. Буквальнее с еврейского: «всё, как всем» (LXX и славянский неправильно перевели: «суета во всех»), т. е. с праведниками всё случается, как со всеми людьми. Одна участь — смерть — и для праведников и для грешников. После слова «доброму» LХХ, Вульгата и сирийский перевод прибавляют «злому» (см. слав. — Случай един праведному и нечестивому, благому и злому, и чистому и нечистому… яко кляныйся, тако и бояйся клятвы). Возможно, что таково было первоначальное чтение и в подлиннике. Клянущемуся. Следует разуметь не вообще произносящего клятву, так как Екклезиаст, как видно из 8:2, не считает ее грехом, но призывающего имя Божие всуе (Исх 20:7), без нужды, легкомысленно и даже ложно. Такая клятва у пророка Захарии ставится наряду с воровством (5:3). Некоторые экзегеты под боящимися клятвы и не приносящими жертвы разумеют ессеев, отрицавших клятву и жертвы. Но о столь раннем возникновении ессейской секты мы ничего не знаем из исторических памятников. Adam Clarke: Commentary on the Bible - 1831 9:2: All things come alike to all - This is very generally true; but God often makes a difference and his faithful followers witness many interventions of Divine Providence in their behalf. But there are general blessings, and general natural evils, that equally affect the just and the unjust. But in this all is right; the evils that are in nature are the effects of the Fall of man; and God will not suspend general laws, or alter them, to favor individual cases. Nor does he design that his approbation or disapprobation shall be shown by any of these occurrences. Every holy man has a testimony of God's approbation in his own heart; and this makes him truly happy, let outward things be as they may. And, in general, what the wicked suffer is the fruit of their own doings. But the general state of nature as to what are called natural evils, is just as it ought to be. There is evil enough to show that man has fallen from God, and good enough to show that God deals with him in mercy. I cannot see that there is any rational cause for me to stumble at the dispensations of Divine Providence on these accounts. Albert Barnes: Notes on the Bible - 1834 9:2: Event - See Ecc 2:14 note. Sweareth - i. e., Swears lightly or profanely. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:2: alike: Ecc 2:14-16; Job 21:7-34; Psa 73:3; Mal 3:15 as is: Ecc 2:26, Ecc 7:18, Ecc 8:12-14 feareth: Gen 24:3, Gen 24:8, Gen 24:9; Jos 2:17-20; Sa1 14:26; Eze 17:18, Eze 17:19; Zac 5:3, Zac 5:4; Mal 3:5, Mal 3:18 Carl Friedrich Keil and Franz Delitzsch 9:2 "All is the same which comes to all: one event happens to the righteous and the wicked, to the good and the pure and the impure; to him that sacrificeth, and to him that sacrificeth not: as with the good, so is it with the sinner; with him that sweareth, as with him that feareth an oath." Hitzig translates: "All are alike, one fate comes on all," adding the remark, that to make מקרה אחד at the same time pred. to הכל and subm. to כאשר לכל was, for the punctator, too much. This translation is indeed in matter, as well as in point of syntax, difficult to be comprehended. Rather, with Ewald, translate: All is as if all had one fate (death) but why then this useless hevel haasher, only darkening the thought? But certainly, since in הכּל (Note: The lxx, Syr., and Aq. have read together the end of Eccles 9:1 and the beginning of Eccles 9:2. Here Jerome also is dependent on this mode of reading: sed omnia in futurum servantur incerta (הבל).) the past is again resumed, it is to be supposed that it does not mean personally, omnes, but neut., omnia; and לכּל, on the contrary, manifestly refers (as at Eccles 10:3) to persons. Herein agreeing with Ewald, and, besides, with Knobel, Zckl., and others, we accept the interpunction as it lies before us. The apparently meaningless clause, omnia sicut omnibus, gives, if we separate sicut into sic and ut, the brief but pregnant thought: All is (thus) as it happens to all, i.e., there is no distinction of their experiences nor of their persons; all of every sort happens in the same way to all men of every sort. The thought, written in cyphers in this manner, is then illustrated; the lameds following leave no doubt as to the meaning of לכל. Men are classified according to their different kinds. The good and the pure stand opposite the impure; טמא is thus the defiled, Hos 5:3, cf. Ezek 36:25, in body and soul. That the author has here in his mind the precepts of the law regarding the pure and the impure, is to be concluded from the following contrast: he who offers sacrifice, and he who does not offer sacrifice, i.e., he who not only does not bring free-will offerings, but not even the sacrifices that are obligatory. Finally, he who swears, and he who is afraid of an oath, are distinguished. Thus, Zech 5:3, he who swears stands along with him who steals. In itself, certainly, swearing an oath is not a sin; in certain circumstances (vid., Eccles 8:2) it is a necessary solemn act (Is 65:16). But here, in the passage from Zechariah, swearing of an unrighteous kind is meant, i.e., wanton swearing, a calling upon God when it is not necessary, and, it may be, even to confirm an untruth, Ex 20:7. Compare Mt 5:34. The order of the words יר שׁב (cf. as to the expression, the Mishnic חטא ירא) is as at Nahum 3:1; Is 22:2; cf. above, Eccles 5:8. One event befalls all these men of different characters, by which here not death exclusively is meant (as at Eccles 3:19; Eccles 2:14), but this only chiefly as the same end of these experiences which are not determined according to the moral condition of men. In the expression of the equality, there is an example of stylistic refinement in a threefold change; כּטוב כּח denotes that the experience of the good is the experience of the sinner, and may be translated, "wie der Gute so der Snder" as the good, so the sinner, as well as "so der Gute wie der Snder" so the good as the sinner (cf. Khler, under Hag 2:3). This sameness of fate, in which we perceive the want of the inter-connection of the physical and moral order of the world, is in itself and in its influence an evil matter. John Gill 9:2 All things come alike to all,.... That is, all outward things in this life, good and bad men share in alike; which proves that neither love nor hatred can be known by them: so the emperor Mark Antonine, in speaking of life and death, of honour and dishonour, of pain and pleasure, riches and poverty, says (s), all these things happen alike to good men and bad men; there is one event to the righteous and to the wicked; the same prosperous ones happen to one as to another, as riches, honour, health, wisdom and learning, fame and reputation: if Abraham was rich in cattle, gold, and silver, so was Nabal, and the rich fool in the Gospel; if Joseph was advanced to great dignity in Pharaoh's court, so was Haman in the court of Ahasuerus; if Caleb was as hearty and strong at fourscore and five as ever, it is true of many wicked men, that there are no bands in their death, and their strength is firm to the last; if Moses, Solomon, and Daniel, were wise men, and of great learning, so were the idolatrous Egyptians, and so are many God is not pleased to call by his grace; if Demetrius had a good report of all men, so had the false prophets of old: and the same adverse things happen to one as to another as the instances of Job, Lazarus, and the good figs, the Jews carried into captivity, show; of whom the Midrash, and Jarchi from that, interpret this and the following clauses: "to the righteous and to the wicked": to Noah the righteous, and to Pharaoh, not Necho, as Jarchi, but he whose daughter Solomon married, who, the Jews say, were both lame; to the good, and to the clean, and to the unclean; who are "good", not naturally, and in and of themselves, but by the grace of God; and who are "clean", not by nature, nor by their own power, but through the clean water of divine grace being sprinkled on them, and through the blood and righteousness of Christ applied to them; and who are "unclean", through the corruption of nature, and the pollution of actual sins, they live in. Some understand this of a ceremonial cleanness and uncleanness. The above Jews apply these characters to Moses, who was good; to Aaron, who was clean; and to the spies, who were unclean; and the same thing happened to them all, exclusion from the land of Canaan; to him that sacrificeth, and to him that sacrificeth not: that serves and worships the Lord, and who does not, one branch of service and worship being put for all; and whether they offer themselves, their contrite hearts and spiritual sacrifices, or not. The Jews exemplify this Josiah, who sacrificed to the Lord; and in Ahab, who made sacrifice to cease; and both were slain with arrows; as is the good, so is the sinner; alike in their outward condition and circumstances, whether as to prosperity or adversity; and he that sweareth, as he that feareth an oath; the common swearer, or he that is perjured, and has no reverence of God, nor regard to truth, nor any concern to make good his oath; and he that is cautious about taking one does it with awe and reverence of the divine Being, and is careful of keeping, it, even to his own hurt. The Jews stance in Zedekiah and Samson; the former broke his oath with the king of Babylon, and the latter was a religious observer of an oath; and yet both had their eyes put out; but it does not appear that Samson ever took an oath: the opposition in the text seems to be between one that is ready to take an oath on every occasion, without considering the solemnity of one, and without due care of what he swore to; and one that is cautious about taking an oath, and chooses to be excused from taking one, on any account, could he be excused; preferring such advice as is given, Mt 5:34, "swear not at all"; the counsel about swearing, which Isocrates (t) gives, seems worthy of notice; "take an oath required on two accounts; either to purge thyself from a foul crime charged with, or to save friends in danger, and deliver them out of it; but on account of money (or goods) swear not by any deity, no, not even if thou canst take an oath safely; for by some thou wilt be thought to be perjured, and by others to be covetous.'' The word in Hebrew for swearing is always passive, because a man should not swear, unless obliged; and the same form of language is used by Latin writers (u); and the Hebrew word for it comes from a root which signifies "seven", in allusion, as some think, to seven witnesses required to an oath; the Arabians, when they swore, anointed "seven" stones with blood; and, while anointing them, called on their deities (w); see Gen 21:30. It may be observed, that all men are here divided into good and bad; this has been the distinction from the beginning, and continues, and ever will. (s) De scipso, l. 2. c. 11. (t) Paraenes Demonic. p. 10. (u) "Juratus sum", Plauti Corculio, Act. 3. v. 88. "Fui juratus", ib. Act 4. Sc. 4. v. 10. "Non tu juratus mihi es? juratus sum", ib. Rudens, Act. 5. Sc. 3. v. 16, 17. (w) Herodot. Thalia, sive l. 3. c. 8. John Wesley 9:2 All things - The good and evil things of the world equally happen to good and bad men. Robert Jamieson, A. R. Fausset and David Brown 9:2 All things . . . alike--not universally; but as to death. Eccles 9:2-10 are made by HOLDEN the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in Eccles 2:14; Eccles 3:20; Eccles 8:14. one event--not eternally; but death is common to all. good--morally. clean--ceremonially. sacrificeth--alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease. sweareth--rashly and falsely.
9:39:3: Ա՛յս է որ չարն է յամենայնի՝ որ արարեալն է ընդ արեգակամբ. զի պատահար է յամենայնի։Քանզի սիրտ որդւոց մարդկան լի՛ եղեւ չարութեամբ. եւ զբաղումն ՚ի սիրտս նոցա ՚ի կենդանութեան իւրեանց. եւ զկնի նոցա առ մեռեալսն[8583]։ [8583] Ոմանք. Այս է չար յամենայնի որ արարեալ է ՚ի ներքոյ արեգական, զի դիպուածք են յամենեսեան... լցան չարութեամբք... ՚ի կեանս իւրեանց։ 3 Բայց արեգակի տակ եղած բոլոր բաների մէջ ամենից վատթարը սա է, որ նոյն դիպուածն է վիճակուած բոլորին: 3 Արեւուն տակ եղած բոլոր գործերուն մէջ գէշ բանը այս է, Որ ամենուն պատահածը նոյնն է։Մարդոց որդիներուն սիրտը Չարութեամբ լեցուած ըլլալով՝ Իրենց կենդանութեան ատենը իրենց սրտին մէջ խենթութիւն կայ, Անկէ յետոյ պիտի մեռնին։ Այս է որ չարն է յամենայնի` որ արարեալն է ընդ արեգակամբ, զի պատահար ^[102]է յամենայնի. քանզի սիրտ որդւոց մարդկան լի եղեւ չարութեամբ, եւ ^[103]զբաղումն ի սիրտս նոցա ի կենդանութեան իւրեանց, եւ ^[104]զկնի նոցա`` առ մեռեալսն: 9:3: Ա՛յս է որ չարն է յամենայնի՝ որ արարեալն է ընդ արեգակամբ. զի պատահար է յամենայնի։Քանզի սիրտ որդւոց մարդկան լի՛ եղեւ չարութեամբ. եւ զբաղումն ՚ի սիրտս նոցա ՚ի կենդանութեան իւրեանց. եւ զկնի նոցա առ մեռեալսն[8583]։ [8583] Ոմանք. Այս է չար յամենայնի որ արարեալ է ՚ի ներքոյ արեգական, զի դիպուածք են յամենեսեան... լցան չարութեամբք... ՚ի կեանս իւրեանց։ 3 Բայց արեգակի տակ եղած բոլոր բաների մէջ ամենից վատթարը սա է, որ նոյն դիպուածն է վիճակուած բոլորին: 3 Արեւուն տակ եղած բոլոր գործերուն մէջ գէշ բանը այս է, Որ ամենուն պատահածը նոյնն է։Մարդոց որդիներուն սիրտը Չարութեամբ լեցուած ըլլալով՝ Իրենց կենդանութեան ատենը իրենց սրտին մէջ խենթութիւն կայ, Անկէ յետոյ պիտի մեռնին։ zohrab-1805▾ eastern-1994▾ western am▾	9:39:3 Это-то и худо во всем, что делается под солнцем, что одна участь всем, и сердце сынов человеческих исполнено зла, и безумие в сердце их, в жизни их; а после того они {отходят} к умершим. 9:3 τοῦτο ουτος this; he πονηρὸν πονηρος harmful; malignant ἐν εν in παντὶ πας all; every πεποιημένῳ ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that συνάντημα συναντημα one; unit τοῖς ο the πᾶσιν πας all; every καί και and; even γε γε in fact καρδία καρδια heart υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ἐπληρώθη πληροω fulfill; fill πονηροῦ πονηρος harmful; malignant καὶ και and; even περιφέρεια περιφερεια in καρδίᾳ καρδια heart αὐτῶν αυτος he; him ἐν εν in ζωῇ ζωη life; vitality αὐτῶν αυτος he; him καὶ και and; even ὀπίσω οπισω in back; after αὐτῶν αυτος he; him πρὸς προς to; toward τοὺς ο the νεκρούς νεκρος dead 9:3 זֶ֣ה׀ zˈeh זֶה this רָ֗ע rˈāʕ רַע evil בְּ bᵊ בְּ in כֹ֤ל ḵˈōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲשָׂה֙ naʕᵃśˌā עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּֽי־ kˈî- כִּי that מִקְרֶ֥ה miqrˌeh מִקְרֶה accident אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the כֹּ֑ל kkˈōl כֹּל whole וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even לֵ֣ב lˈēv לֵב heart בְּֽנֵי־ bᵊˈnê- בֵּן son הָ֠ hā הַ the אָדָם ʔāḏˌām אָדָם human, mankind מָלֵא־ mālē- מלא be full רָ֨ע rˌāʕ רַע evil וְ wᵊ וְ and הֹולֵלֹ֤ות hôlēlˈôṯ הֹולֵלָה madness בִּ bi בְּ in לְבָבָם֙ lᵊvāvˌām לֵבָב heart בְּ bᵊ בְּ in חַיֵּיהֶ֔ם ḥayyêhˈem חַיִּים life וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 9:3. hoc est pessimum inter omnia quae sub sole fiunt quia eadem cunctis eveniunt unde et corda filiorum hominum implentur malitia et contemptu in vita sua et post haec ad inferos deducenturThis is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell. 3. This is an evil in all that is done under the sun, that there is one event unto all: yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that to the dead. This [is] an evil among all [things] that are done under the sun, that [there is] one event unto all: yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live, and after that [they go] to the dead: 9:3 Это-то и худо во всем, что делается под солнцем, что одна участь всем, и сердце сынов человеческих исполнено зла, и безумие в сердце их, в жизни их; а после того они {отходят} к умершим. 9:3 τοῦτο ουτος this; he πονηρὸν πονηρος harmful; malignant ἐν εν in παντὶ πας all; every πεποιημένῳ ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that συνάντημα συναντημα one; unit τοῖς ο the πᾶσιν πας all; every καί και and; even γε γε in fact καρδία καρδια heart υἱῶν υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ἐπληρώθη πληροω fulfill; fill πονηροῦ πονηρος harmful; malignant καὶ και and; even περιφέρεια περιφερεια in καρδίᾳ καρδια heart αὐτῶν αυτος he; him ἐν εν in ζωῇ ζωη life; vitality αὐτῶν αυτος he; him καὶ και and; even ὀπίσω οπισω in back; after αὐτῶν αυτος he; him πρὸς προς to; toward τοὺς ο the νεκρούς νεκρος dead 9:3 זֶ֣ה׀ zˈeh זֶה this רָ֗ע rˈāʕ רַע evil בְּ bᵊ בְּ in כֹ֤ל ḵˈōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲשָׂה֙ naʕᵃśˌā עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּֽי־ kˈî- כִּי that מִקְרֶ֥ה miqrˌeh מִקְרֶה accident אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the כֹּ֑ל kkˈōl כֹּל whole וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even לֵ֣ב lˈēv לֵב heart בְּֽנֵי־ bᵊˈnê- בֵּן son הָ֠ hā הַ the אָדָם ʔāḏˌām אָדָם human, mankind מָלֵא־ mālē- מלא be full רָ֨ע rˌāʕ רַע evil וְ wᵊ וְ and הֹולֵלֹ֤ות hôlēlˈôṯ הֹולֵלָה madness בִּ bi בְּ in לְבָבָם֙ lᵊvāvˌām לֵבָב heart בְּ bᵊ בְּ in חַיֵּיהֶ֔ם ḥayyêhˈem חַיִּים life וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 9:3. hoc est pessimum inter omnia quae sub sole fiunt quia eadem cunctis eveniunt unde et corda filiorum hominum implentur malitia et contemptu in vita sua et post haec ad inferos deducentur This is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell. 3. This is an evil in all that is done under the sun, that there is one event unto all: yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that to the dead. 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 3: Великое зло в том, что участь и праведников и грешников — одна. Те и другие одинаково умирают и отходят в шеол. Adam Clarke: Commentary on the Bible - 1831 9:3: The heart of the sons of men is full of evil - No wonder then that the curse of God should be frequent in the earth. Albert Barnes: Notes on the Bible - 1834 9:3: Compare Ecc 8:11. The seeming indiscriminateness of the course of events tends to encourage evil-disposed men in their folly. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:3: also: Ecc 8:11; Gen 6:5, Gen 8:21; Job 15:16; Psa 51:5; Jer 17:9; Mat 15:19, Mat 15:20; Mar 7:21-23; Rom 1:29-31; Tit 3:3 and madness: Ecc 1:17, Ecc 7:25; Luk 6:11, Luk 15:17; Act 26:11, Act 26:24; Pe2 2:16 after: Ecc 12:7; Pro 14:32; Act 12:23 Carl Friedrich Keil and Franz Delitzsch 9:3 "This is an evil in all that is done under the sun, that one event happeneth to all: and also the heart of the children of men is full of evil; and madness possesseth their heart during their life, and after it they go to the dead." As זה, Eccles 9:1, points to the asher following, in which it unfolds itself, so here to the ki following. We do not translate: This is the worst thing (Jerome: hoc est pessimum), which, after Josh 14:15; Judg 6:15; Song 1:8, would have required the words בכל הרע - the author does not designate the equality of fate as the greatest evil, but as an evil mixed with all earthly events. It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, Eccles 8:11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning. Vegam (referable to the whole clause, at the beginning of which it is placed) stands beside zeh ra', connecting with that which is evil in itself its evil influences. מלא might be an adj., for this (only once, Jer 6:11), like the verb, is connected with the accus., e.. Deut 33:23. But, since not a statement but a factum had to be uttered, it is finite, as at Eccles 8:11. Thus Jerome, after Symm.: sed et cor filiorum hominum repletur malitia et procacitate juxta cor eorum in vita sua. Keeping out of view the false sed, this translation corresponds to the accenting which gives the conjunctive Kadma to רע. But without doubt an independent substantival clause begins with והו: and madness is in their heart (vid., Eccles 1:17) their life long; for, without taking heed to God's will and to what is pleasing to God, or seeking after instruction, they think only of the satisfaction of their inclinations and lusts. "And after that they go to the dead" - they who had so given themselves up to evil, and revelled in fleshly lusts with security, go the way of all flesh, as do the righteous, and the wise, and just, because they know that they go beyond all restraining bounds. Most modern interpreters (Hitz., Ew., etc.) render aharav, after Jer 51:46, adverbially, with the suffix understood neut.: afterwards (Jerome, post haec). but at Eccles 3:22; Eccles 6:12; Eccles 7:14, the suffix refers to man: after him, him who liveth here = after he has laid down his life. Why should it not be thus understood also here? It is true בּחיּ precedes it; but in the reverse say, sing. and plur. also interchange in Eccles 9:1; cf. Eccles 3:12. Rightly the Targ., as with Kleinert and others, we also explain: after their (his) lifetime. A man's life finally falls into the past, it lies behind him, and he goes forth to the dead; and along with self-consciousness, all the pleasures and joy of life at the same time come to an end. Geneva 1599 9:3 This [is] an evil among all [things] that are done under the sun, that [there is] one (b) event to all: yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live, and after that [they go] to the dead. (b) In outward things, as riches and poverty, sickness and health, there is no difference between the godly and the wicked but the difference is that the godly are assured by faith of God's favour and assistance. John Gill 9:3 This is an evil among all things that are done under the sun, that there is one event unto all,.... A very great evil, a very sore one, the worst of evils. Not an evil, as the providence of God is concerned with it, who does no evil; nor is there any unrighteousness in him; he is righteous in all his ways: but this is an evil, and distressing thing, to the minds of good men; see Ps 73:2; and is what bad men make an ill use of, to harden themselves in sin, and to despise religion as an unprofitable thing, Job 21:14; yea, also the heart of the sons of men is full of evil: they are naturally full of evil, of all unrighteousness and wickedness, what comes out of them show it; and because the same things happen to good and bad men, and the wicked pass with impunity, and are outwardly happy as others, or more so, their hearts are fully set in them to do evil, Eccles 8:11; and madness is in their heart while they live; or "madnesses" (x): every sin is madness; for who but a madman would stretch out his hand against God, and strengthen himself against the Almighty, and run upon him? who but a madman would rush into sin in the manner he does, and expose himself to dangers and death, even eternal death? Wicked men are mad upon their lusts, and mad against the saints, and all that is good; this insanity is in their hearts, and shows itself in their lives, and continues with them as long as they live, unless called by grace; and after that they go to the dead; after all the madness of their lives, they die and go into the state of the dead, and are among which refers not so much to the interment of bodies in the grave, as the company with which their separate spirits are; they go not to the righteous dead, but to the wicked; see Prov 2:18; so Alshech; they go to the dead; not to the righteous, who, in their death, or when dead are called living, but, as Jarchi observes, at their end they go down to hell. The Targum is, "after the end of a man, it is reserved for him that he be corrected with the dead, according to the judgment (or desert) of sins.'' (x) "insaniae", Montanus, Mercerus, Drusius, Amama, Gejerus, Rambachius; "omnis insania", Junius & Tremellius. John Wesley 9:3 An evil - A great trouble to a good man. Is full - Of wickedness. Madness - They go on madly and desperately in evil courses. They go - After all, they die in the same manner as the best men do. Robert Jamieson, A. R. Fausset and David Brown 9:3 Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness." the dead-- (Prov 2:18; Prov 9:18).
9:49:4: Քանզի ո՞վ են՝ որ հաւասարե՛ն առ ամենայն կենդանիս. գո՛յ յոյս թէ շուն որ կենդանի՛ է՝ լա՛ւ է քան զառեւծ մեռեալ[8584]։ [8584] Ոմանք. Վասն զի ո՛վ են՝ որ։ 4 Նրանցից ո՞վ կարող է հաւասարուել ողջերին. մարդ յոյս է տածում, թէ կենդանի շունը լաւ է, քան սատկած առիւծը: 4 Բայց բոլոր կենդանիներուն ընկերացող մարդը յոյս ունի, Վասն զի ողջ շունը մեռած առիւծէն աղէկ է։ Քանզի ո՞վ են` որ հաւասարեն առ ամենայն կենդանիս. գոյ յոյս թէ շուն որ կենդանի է` լաւ է քան զառեւծ մեռեալ: 9:4: Քանզի ո՞վ են՝ որ հաւասարե՛ն առ ամենայն կենդանիս. գո՛յ յոյս թէ շուն որ կենդանի՛ է՝ լա՛ւ է քան զառեւծ մեռեալ[8584]։ [8584] Ոմանք. Վասն զի ո՛վ են՝ որ։ 4 Նրանցից ո՞վ կարող է հաւասարուել ողջերին. մարդ յոյս է տածում, թէ կենդանի շունը լաւ է, քան սատկած առիւծը: 4 Բայց բոլոր կենդանիներուն ընկերացող մարդը յոյս ունի, Վասն զի ողջ շունը մեռած առիւծէն աղէկ է։ zohrab-1805▾ eastern-1994▾ western am▾	9:49:4 Кто находится между живыми, тому есть еще надежда, так как и псу живому лучше, нежели мертвому льву. 9:4 ὅτι οτι since; that τίς τις.1 who?; what? ὃς ος who; what κοινωνεῖ κοινωνεω share πρὸς προς to; toward πάντας πας all; every τοὺς ο the ζῶντας ζαω live; alive ἔστιν ειμι be ἐλπίς ελπις hope ὅτι οτι since; that ὁ ο the κύων κυων dog ὁ ο the ζῶν ζαω live; alive αὐτὸς αυτος he; him ἀγαθὸς αγαθος good ὑπὲρ υπερ over; for τὸν ο the λέοντα λεων lion τὸν ο the νεκρόν νεκρος dead 9:4 כִּי־ kî- כִּי that מִי֙ mˌî מִי who אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְחֻבַּ֔ריבחר yᵊḥubbˈar חבר be united אֶ֥ל ʔˌel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the חַיִּ֖ים ḥayyˌîm חַי alive יֵ֣שׁ yˈēš יֵשׁ existence בִּטָּחֹ֑ון biṭṭāḥˈôn בִּטָּחֹון confidence כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to כֶ֤לֶב ḵˈelev כֶּלֶב dog חַי֙ ḥˌay חַי alive ה֣וּא hˈû הוּא he טֹ֔וב ṭˈôv טֹוב good מִן־ min- מִן from הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion הַ ha הַ the מֵּֽת׃ mmˈēṯ מות die 9:4. nemo est qui semper vivat et qui huius rei habeat fiduciam melior est canis vivens leone mortuoThere is no man that liveth always, or that hopeth for this: a living dog is better than a dead lion. 4. For to him that is joined with all the living there is hope: for a living dog is better than a dead lion. For to him that is joined to all the living there is hope: for a living dog is better than a dead lion: 9:4 Кто находится между живыми, тому есть еще надежда, так как и псу живому лучше, нежели мертвому льву. 9:4 ὅτι οτι since; that τίς τις.1 who?; what? ὃς ος who; what κοινωνεῖ κοινωνεω share πρὸς προς to; toward πάντας πας all; every τοὺς ο the ζῶντας ζαω live; alive ἔστιν ειμι be ἐλπίς ελπις hope ὅτι οτι since; that ὁ ο the κύων κυων dog ὁ ο the ζῶν ζαω live; alive αὐτὸς αυτος he; him ἀγαθὸς αγαθος good ὑπὲρ υπερ over; for τὸν ο the λέοντα λεων lion τὸν ο the νεκρόν νεκρος dead 9:4 כִּי־ kî- כִּי that מִי֙ mˌî מִי who אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְחֻבַּ֔ריבחר yᵊḥubbˈar חבר be united אֶ֥ל ʔˌel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the חַיִּ֖ים ḥayyˌîm חַי alive יֵ֣שׁ yˈēš יֵשׁ existence בִּטָּחֹ֑ון biṭṭāḥˈôn בִּטָּחֹון confidence כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to כֶ֤לֶב ḵˈelev כֶּלֶב dog חַי֙ ḥˌay חַי alive ה֣וּא hˈû הוּא he טֹ֔וב ṭˈôv טֹוב good מִן־ min- מִן from הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion הַ ha הַ the מֵּֽת׃ mmˈēṯ מות die 9:4. nemo est qui semper vivat et qui huius rei habeat fiduciam melior est canis vivens leone mortuo There is no man that liveth always, or that hopeth for this: a living dog is better than a dead lion. 4. For to him that is joined with all the living there is hope: for a living dog is better than a dead lion. 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 4-6: В шеоле же все равны, все равно ничтожны, ничтожны настолько, что жизнь самого незначительного человека ценнее пребывания в шеоле великого человека, так как умершие не знают ни надежды, ни воздаяния, ни любви, ни ненависти и, вообще, не имеют части ни в чем, что делается под солнцем. Все проявления духовной жизни человека, любовь, ненависть, знание, мудрость, размышление (ст. 10) Екклезиаст ставит в неразрывную связь с условиями земного существования как явления, возможные лишь «под солнцем», в соединении с телом. С разрушением тела прекращаются и жизненные проявления, наступает состояние глубокого сна, состояние полужизни. При таком представлении о загробной жизни, разумеется, не могло быть речи о различии в судьбе праведников и грешников, о воздаянии за гробом; утверждая, вообще, существование суда Божия, Екклезиаст нигде не распространяет его на потустороннюю жизнь. Мало того, он описывает ее в чертах, исключающих всякую мысль о воздаянии. Matthew Henry: Concise Commentary on the Whole Bible - 1706 4 For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. 5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. 6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. 7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. 8 Let thy garments be always white; and let thy head lack no ointment. 9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun. 10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Solomon, in a fret, had praised the dead more than the living (ch. iv. 2); but here, considering the advantages of life to prepare for death and make sure the hope of a better life, he seems to be of another mind. I. He shows the advantages which the living have above those that are dead, v. 4-6. 1. While there is life there is hope. Dum spiro, spero--While I breathe, I hope. It is the privilege of the living that they are joined to the living, in relation, commerce, and conversation, and, while they are so, there is hope. If a man's condition be, upon any account, bad, there is hope it will be amended. If the heart be full of evil, and madness be in it, yet while there is life there is hope that by the grace of God there may be a blessed change wrought; but after men go to the dead (v. 3) it is too late then; he that is then filthy will be filthy still, for ever filthy. If men be thrown aside as useless, yet, while they are joined to the living, there is hope that they may yet again take root and bear fruit; he that is alive is, or may be, good for something, but he that is dead, as to this world, is not capable of being any further serviceable. Therefore a living dog is better than a dead lion; the meanest beggar alive has that comfort of this world and does that service to it which the greatest prince, when he is dead, is utterly incapable of. 2. While there is life there is an opportunity of preparing for death: The living know that which the dead have no knowledge of, particularly they know that they shall die, and are, or may be, thereby influenced to prepare for that great change which will come certainly, and may come suddenly. Note, The living cannot but know that they shall die, that they must needs die. They know they are under a sentence of death; they are already taken into custody by its messengers, and feel themselves declining. This is a needful useful knowledge; for what is our business, while we live, but to get ready to die: The living know they shall die; it is a thing yet to come, and therefore provision may be made for it. The dead know they are dead, and it is too late; they are on the other side the great gulf fixed. 3. When life is gone all this world is gone with it, as to us. (1.) There is an end of all our acquaintance with this world and the things of it: The dead know not any thing of that which, while they lived, they were intimately conversant with. It does not appear that they know any thing of what is done by those they leave behind. Abraham is ignorant of us; they are removed into darkness, Job x. 22. (2.) There is an end of all our enjoyments in this world: They have no more a reward for their toils about the world, but all they got must be left to others; they have a reward for their holy actions, but not for their worldly ones. The meats and the belly will be destroyed together, John vi. 27; 1 Cor. vi. 13. It is explained v. 6. Neither have they any more a portion for ever, none of that which they imagined would be a portion for ever, of that which is done and got under the sun. The things of this world will not be a portion for the soul because they will not be a portion for ever; those that choose them, and have them for their good things, have only a portion in this life, Ps. xvii. 14. The world can only be an annuity for life, not a portion for ever. (3.) There is an end of their name. There are but few whose names survive them long; the grave is a land of forgetfulness, for the memory of those that are laid there is soon forgotten; their place knows them no more, nor the lands they called by their own names. (4.) There is an end of their affections, their friendships and enmities: Their love, and their hatred, and their envy have now perished; the good things they loved, the evil things they hated, the prosperity of others, which they envied, are now all at an end with them. Death parts those that loved one another, and puts an end to their friendship, and those that hated one another too, and puts an end to their quarrels. Actio moritur cum personâ--The person and his actions die together. There we shall be never the better for our friends (their love can do us no kindness), nor ever the worse for our enemies--their hatred and envy can do us no damage. There the wicked cease from troubling. Those things which now so affect us and fill us, which we are so concerned about and so jealous of, will there be at an end. II. Hence he infers that it is our wisdom to make the best use of life that we can while it does last, and manage wisely what remains of it. 1. Let us relish the comforts of life while we live, and cheerfully take our share of the enjoyments of it. Solomon, having been himself ensnared by the abuse of sensitive delights, warns others of the danger, not by a total prohibition of them, but by directing to the sober and moderate use of them; we may use the world, but must not abuse it, take what is to be had out of it, and expect no more. Here we have, (1.) The particular instances of this cheerfulness prescribed: "Thou art drooping and melancholy, go thy way, like a fool as thou art, and get into a better temper of mind." [1.] "Let thy spirit be easy and pleasant; then let there be joy and a merry heart within," a good heart (so the word is), which distinguishes this from carnal mirth and sensual pleasure, which are the evil of the heart, both a symptom and a cause of much evil there. We must enjoy ourselves, enjoy our friends, enjoy our God, and be careful to keep a good conscience, that nothing may disturb us in these enjoyments. We must serve God with gladness, in the use of what he gives us, and be liberal in communicating it to others, and not suffer ourselves to be oppressed with inordinate care and grief about the world. We must eat our bread as Israelites, not in our mourning (Deut. xxvi. 14), as Christians, with gladness and liberality of heart, Acts ii. 46. See Deut. xxviii. 47. [2.] "Make use of the comforts and enjoyments which God has given thee: Eat thy bread, drink thy wine, thine, not another's, not the bread of deceit, nor the wine of violence, but that which is honestly got, else thou canst not eat it with any comfort nor expect a blessing upon it--thy bread and thy wine, such as are agreeable to thy place and station, not extravagantly above it nor sordidly below it; lay out what God has given thee for the ends for which thou art entrusted with it, as being but a steward." [3.] "Evidence thy cheerfulness (v. 8): Let thy garments be always white. Observe a proportion in thy expenses; reduce not thy food in order to gratify thy pride, nor thy clothing in order to gratify thy voluptuousness. Be neat, wear clean linen, and be not slovenly." Or, "Let thy garments be white in token of joy and cheerfulness," which were expressed by white raiment (Rev. iii. 4); "and as a further token of joy, let thy head lack no ointment that is fit for it." Our Saviour admitted this piece of pleasure at a feast (Matt. xxvi. 7), and David observes it among the gifts of God's bounty to him. Ps. xxiii. 5, Thou anointest my head with oil. Not that we must place our happiness in any of the delights of sense, or set our hearts upon them, but what God has given us we must make as comfortable a use of as we can afford, under the limitations of sobriety and wisdom, and not forgetting the poor. [4.] "Make thyself agreeable to thy relations: Live joyfully with the wife whom thou lovest. Do not engross thy delights, making much of thyself only, and not caring what becomes of those about thee, but let them share with thee and make them easy too. Have a wife; for even in paradise it was not good for man to be alone. Keep to thy wife, to one, and do not multiply wives" (Solomon had found the mischief of that); "keep to her only, and have nothing to do with any other." How can a man live joyfully with one with whom he does not live honestly? "Love thy wife; and the wife whom thou lovest thou wilt be likely to live joyfully with." When we do the duty of relations we may expect the comfort of them. See Prov. v. 19. "Live with thy wife, and delight in her society. Live joyfully with her, and be most cheerful when thou art with her. Take pleasure in thy family, thy vine and thy olive plants." (2.) The qualifications necessary to this cheerfulness: "Rejoice and have a merry heart, if God now accepts thy works. If thou art reconciled to God, and recommended to him, then thou has reason to be cheerful, otherwise not." Rejoice not, O Israel! for joy, as other people, for thou hast gone a whoring from thy God, Hos. ix. 1. Our first care must be to make our peace with God, and obtain his favour, to do that which he will accept of, and then, Go thy way, eat thy bread with joy. Note, Those whose works God has accepted have reason to be cheerful and ought to be so. 'Now that thou eatest the bread of thy sacrifices with joy, and partakest of the wine of thy drink-offerings with a merry heart, now God accepts thy works. Thy religious services, when performed with holy joy, are pleasing to God; he loves to have his servants sing at their work, it proclaims him a good Master. (3.) The reasons for it. "Live joyfully, for," [1.] "It is all little enough to make thy passage through this world easy and comfortable: The days of thy life are the days of thy vanity; there is nothing here but trouble, and disappointment. Thou wilt have time enough for sorrow and grief when thou canst not help it, and therefore live joyfully while thou canst, and perplex not thyself with thoughts and cares about to-morrow; sufficient to the day is the evil thereof. Let a gracious serenity of mind be a powerful antidote against the vanity of the world." [2.] "It is all thou canst get from this world: That is thy portion in the things of this life. In God, and another life, thou shalt have a better portion, and a better recompence for thy labours in religion; but for thy pains which thou takest about the things under the sun this is all thou canst expect, and therefore do not deny this to thyself." 2. Let us apply ourselves to the business of life while life lasts, and so use the enjoyments of it as by them to be fitted for the employments: "Therefore eat with joy and a merry heart, not that thy soul may take its ease (as Luke xii. 19), but that thy soul may take the more pains and the joy of the Lord may be its strength and oil to its wheels," v. 10. Whatsoever thy hand finds to do do it with thy might. Observe here, (1.) There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do, Eccl. ii. 3. This is the world of service; that to come is the world of recompence. This is the world of probation and preparation for eternity; we are here upon business, and upon our good behaviour. (2.) Opportunity is to direct and quicken duty. That is to be done which our hand finds to do, which occasion calls for; and an active hand will always find something to do that will turn to a good account. What must be done, of necessity, our hand will here find a price in it for the doing of, Prov. xvii. 16. (3.) What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigour, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines. Serving God and working out our salvation must be done with all that is within us, and all little enough. (4.) There is good reason why we should work the works of him that sent us while it is day, because the night comes, wherein no man can work, John ix. 4. We must up and be doing now with all possible diligence, because our doing-time will be done shortly and we know not how soon. But this we know that, if the work of life be not done when our time is done, we are undone for ever: "There is no work to be done, nor device to do it, no knowledge for speculation, nor wisdom for practice, in the grave whither thou goest." We are all going towards the grave; every day brings us a step nearer to it; when we are in the grave it will be too late to mend the errors of life, too late to repent and make our peace with God, too late to lay up any thing in store for eternal life; it must be done now or never. The grave is a land of darkness and silence, and therefore there is no doing any thing for our souls there; it must be done now or never, John xii. 35. Adam Clarke: Commentary on the Bible - 1831 9:4: For to him that is joined to all the living there is hope - While a man lives he hopes to amend, and he hopes to have a better lot; and thus life is spent, hoping to grow better, and hoping to get more. The Vulgate has, "There is none that shall live always, nor has any hope of such a thing." Perhaps the best translation is the following: "What, therefore, is to be chosen? In him that is living there is hope." Then choose that eternal life which thou hopest to possess. A living dog is better than a dead lion - I suppose this was a proverb. The smallest measure of animal existence is better than the largest of dead matter. The poorest living peasant is infinitely above Alexander the Great. Albert Barnes: Notes on the Bible - 1834 9:4: For to him - Rather: "Yet to him." Notwithstanding evils, life has its advantage, and especially when compared with death. Dog - To the Hebrews a type of all that was contemptible Sa1 17:43. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:4: Job 14:7-12, Job 27:8; Isa 38:18; Lam 3:21, Lam 3:22; Luk 16:26-29 Carl Friedrich Keil and Franz Delitzsch 9:4 "For (to him) who shall be always joined to all the living, there is hope: for even a living dog is better than a dead lion." The interrog. אשׁר מי, quis est qui, acquires the force of a relative, quisquis (quicunque), and may be interpreted, Ex 32:33; 2Kings 20:12, just as here (cf. the simple mi, Eccles 5:9), in both ways; particularly the latter passage (2Kings 20:11) is also analogous to the one before us in the formation of the apodosis. The Chethı̂b יבחר does not admit of any tenable meaning. In conformity with the usus loq., Elster reads מי אשר יבחר, "who has a choice?" But this rendering has no connection with what follows; the sequence of thoughts fails. Most interpreters, in opposition to the usus loq., by pointing יבחר or יבּחר, render: Who is (more correctly: will be) excepted? or also: Who is it that is to be preferred (the living or the dead)? The verb בּחר signifies to choose, to select; and the choice may be connected with an exception, a preference; but in itself the verb means neither excipere nor praeferre. (Note: Luther translates, "for to all the living there is that which is desired, namely, hope," as if the text were יבחר מה אשׁר.) All the old translators, with right, follow the Kerı̂, and the Syr. renders it correctly, word for word: to every one who is joined (שותף, Aram. = Heb. חבר) to all the living there is hope; and this translation is more probable than that on which Symm. ("who shall always continue to live?") and Jerome (nemo est qui semper vivat et qui hujus rei habeat fiduciam) proceed: Who is he that is joined to the whole? i.e., to the absolute life; or as Hitzig: Who is he who would join himself to all the living (like the saying, "The everlasting Jew")? The expression ישׁ בּטּ does not connect itself so easily and directly with these two latter renderings as with that we have adopted, in which, as also in the other two, a different accentuation of the half-verse is to be adopted as follows: כּי מי אשׁר יחבּר אל־כּל־החיּים ישׁ בּטּחון The accentuation lying before us in the text, which gives a great disjunctive to יבחר as well as to הח, appears to warrant the Chethı̂b (cf. Hitzig under Ezek 22:24), by which it is possible to interpret יב ... מי as in itself an interrog. clause. The Kerı̂ יח does not admit of this, for Dachselt's quis associabit se (sc.,, mortius? = nemo socius mortuorum fieri vult) is a linguistic impossibility; the reflex may be used for the pass., but not the pass. for the reflex., which is also an argument against Ewald's translation: Who is joined to the living has hope. Also the Targ. and Rashi, although explaining according to the Midrash, cannot forbear connecting אל כל־חה with יח, and thus dividing the verse at חה instead of at יח. It is not, however, to be supposed that the accentuation refers to the Chethı̂b; it proceeds on some interpretation, contrary to the connection, such as this: he who is received into God's fellowship has to hope for the full life (in eternity). The true meaning, according to the connection, is this: that whoever (quicunque) is only always joined (whether by birth or the preservation of life) to all the living, i.e., to living beings, be they who they may, has full confidence, hope, and joy; for in respect to a living dog, this is even better than a dead lion. Symmachus translates: κυνὶ ζῶντι βέλτιόν ἐστιν ἤ λέοντι τεθνηκότι, which Rosenm., Herzf., and Grtz approve of. But apart from the obliquity of the comparison, that with a living dog it is better than with a dead lion, since with the latter is neither good nor evil (vid., however, Eccles 6:5), for such a meaning the words ought to have been: chělěv hai tov lo min ha'aryēh hammeth. As the verifying clause stands before us, it is connected not with ישׁ בּטּ, but with אל כּל־ה, of that which is to be verified; the ל gives emphatic prominence (Ewald, 310b) to the subject, to which the expression refers as at Ps 89:19; 2Chron 7:21 (cf. Jer 18:16), Is 32:1 : A living dog is better than a dead lion, i.e., it is better to be a dog which lives, than that lion which is dead. The dog, which occurs in the Holy Scriptures only in relation to a shepherd's dog (Job 30:1), and as for the rest, appears as a voracious filthy beast, roaming about without a master, is the proverbial emblem of that which is common, or low, or contemptible, 1Kings 17:43; cf. "dog's head," 2Kings 3:8; "dead dog," 1Kings 24:15; 2Kings 9:8; 2Kings 16:9. The lion, on the other hand, is the king, or, as Agur (Prov 30:30) calls it, the hero among beasts. But if it be dead, then all is over with its dignity and its strength; the existence of a living dog is to be preferred to that of the dead lion. The art. in 'הא הם is not that denoting species (Dale), which is excluded by hammēth, but it points to the carcase of a lion which is present. The author, who elsewhere prefers death and nonentity to life, Eccles 4:2., Eccles 7:1, appears to have fallen into contradiction with himself; but there he views life pessimistically in its, for the most part, unhappy experiences, while here he regards it in itself as a good affording the possibility of enjoyment. It lies, however, in the nature of his standpoint that he should not be able to find the right medium between the sorrow of the world and the pleasure of life. Although postulating a retribution in eternity, yet in his thoughts about the future he does not rise above the comfortless idea of Hades. Geneva 1599 9:4 For to him that is joined to all the living there is hope: for a (c) living dog is better than a dead lion. (c) He notes the Epicurean and carnal men, who made their body their god, and had no pleasure in this life, wishing rather to be an abased and vile person in this life, then a man of authority and so to die, which is meant by the dog and lion. John Gill 9:4 For to him that is joined to all the living there is hope,.... That is, who is among the living, is one of them, and, as long as he is, there is hope, if his circumstances are mean, and he is poor and afflicted, that it may be better with him in time; see Job 14:7; or of his being a good man, though now wicked; of his being called and converted, as some are at the eleventh hour, even on a death bed; and especially there is a hope of men, if they are under the means of grace, seeing persons have been made partakers of the grace of God after long waiting. There is here a "Keri" and a "Cetib", a marginal reading and a textual writing; the former reads, "that is joined", the latter, "that is chosen"; our version follows the marginal reading, as do the Targum, Jarchi, Aben Ezra, the Septuagint, Syriac, and Arabic versions: some, following the latter, render the words, "who is to be chosen" (y), or preferred, a living, or a dead man? not a dead but a living man: "to all the living there is hope"; of their being better; and, as Jarchi observes, there is hope, while alive, even though he is a wicked man joined to the wicked; yea, there is hope of the wicked, that he may be good before he dies; for a living dog is better than a dead lion; a proverbial speech, showing that life is to be preferred to death; and that a mean, abject, and contemptible person, living, who for his despicable condition may be compared to a dog, is to be preferred to the most generous man, or to the greatest potentate, dead; since the one may possibly be useful in some respects or another, the other cannot: though a living sinner, who is like to a dog for his uncleanness and vileness, is not better than a dead saint or righteous man, comparable to a lion, who has hope in his death, and dies in the Lord. (y) "quisquis eligatur", Montanus, so Gejerus. John Wesley 9:4 Joined - That continues with living men. Hope - He hath not only some comfort for the present, but also hopes of further happiness in this world. Better - Much happier as to the comforts of this world. Robert Jamieson, A. R. Fausset and David Brown 9:4 For--rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?" hope--not of mere temporal good (Job 14:7); but of yet repenting and being saved. dog--metaphor for the vilest persons (1Kings 24:14). lion--the noblest of animals (Prov 30:30). better--as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
9:59:5: Քանզի որ կենդանիքն են՝ գիտեն նոքա թէ մեռանելո՛ց են. եւ մեռեալքն ո՛չ են գիտակ եւ ո՛չ իմիք։ Եւ ո՛չ եւս գոն նոցա վարձք՝ զի մոռացաւ յիշատակ նոցա[8585]. [8585] Ոմանք. Քանզի կենդանիքն գիտեն թէ մե՛՛։ 5 Նրանք, որ կենդանի են, գիտեն, թէ իրենք մեռնելու են, իսկ մեռածները ոչինչ չգիտեն, եւ այլեւս վարձ չկայ նրանց համար, որովհետեւ մոռացուել է նրանց յիշատակը, 5 Որովհետեւ անոնք որ կ’ապրին, գիտեն թէ պիտի մեռնին. Բայց մեռելները բան մը չեն գիտեր Ու ալ վարձք* մը չեն առներ. Վասն զի անոնց յիշատակը մոռցուեցաւ։ Քանզի որ կենդանիքն են` գիտեն նոքա թէ մեռանելոց են. եւ մեռեալքն ոչ են գիտակ եւ ոչ իմիք. եւ ոչ եւս գոն նոցա վարձք` զի մոռացաւ յիշատակ նոցա: 9:5: Քանզի որ կենդանիքն են՝ գիտեն նոքա թէ մեռանելո՛ց են. եւ մեռեալքն ո՛չ են գիտակ եւ ո՛չ իմիք։ Եւ ո՛չ եւս գոն նոցա վարձք՝ զի մոռացաւ յիշատակ նոցա[8585]. [8585] Ոմանք. Քանզի կենդանիքն գիտեն թէ մե՛՛։ 5 Նրանք, որ կենդանի են, գիտեն, թէ իրենք մեռնելու են, իսկ մեռածները ոչինչ չգիտեն, եւ այլեւս վարձ չկայ նրանց համար, որովհետեւ մոռացուել է նրանց յիշատակը, 5 Որովհետեւ անոնք որ կ’ապրին, գիտեն թէ պիտի մեռնին. Բայց մեռելները բան մը չեն գիտեր Ու ալ վարձք* մը չեն առներ. Վասն զի անոնց յիշատակը մոռցուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	9:59:5 Живые знают, что умрут, а мертвые ничего не знают, и уже нет им воздаяния, потому что и память о них предана забвению, 9:5 ὅτι οτι since; that οἱ ο the ζῶντες ζαω live; alive γνώσονται γινωσκω know ὅτι οτι since; that ἀποθανοῦνται αποθνησκω die καὶ και and; even οἱ ο the νεκροὶ νεκρος dead οὔκ ου not εἰσιν ειμι be γινώσκοντες γινωσκω know οὐδέν ουδεις no one; not one καὶ και and; even οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him ἔτι ετι yet; still μισθός μισθος wages ὅτι οτι since; that ἐπελήσθη επιλανθανομαι forget ἡ ο the μνήμη μνημη memory αὐτῶν αυτος he; him 9:5 כִּ֧י kˈî כִּי that הַֽ hˈa הַ the חַיִּ֛ים ḥayyˈîm חַי alive יֹודְעִ֖ים yôḏᵊʕˌîm ידע know שֶׁ še שַׁ [relative] יָּמֻ֑תוּ yyāmˈuṯû מות die וְ wᵊ וְ and הַ ha הַ the מֵּתִ֞ים mmēṯˈîm מות die אֵינָ֧ם ʔênˈām אַיִן [NEG] יֹודְעִ֣ים yôḏᵊʕˈîm ידע know מְא֗וּמָה mᵊʔˈûmā מְאוּמָה something וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] עֹ֤וד ʕˈôḏ עֹוד duration לָהֶם֙ lāhˌem לְ to שָׂכָ֔ר śāḵˈār שָׂכָר hire כִּ֥י kˌî כִּי that נִשְׁכַּ֖ח niškˌaḥ שׁכח forget זִכְרָֽם׃ ziḵrˈām זֵכֶר mention 9:5. viventes enim sciunt se esse morituros mortui vero nihil noverunt amplius nec habent ultra mercedem quia oblivioni tradita est memoria eorumFor the living know that they shall die, but the dead know nothing more, neither have they a reward any more: for the memory of them is forgotten. 5. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten: 9:5 Живые знают, что умрут, а мертвые ничего не знают, и уже нет им воздаяния, потому что и память о них предана забвению, 9:5 ὅτι οτι since; that οἱ ο the ζῶντες ζαω live; alive γνώσονται γινωσκω know ὅτι οτι since; that ἀποθανοῦνται αποθνησκω die καὶ και and; even οἱ ο the νεκροὶ νεκρος dead οὔκ ου not εἰσιν ειμι be γινώσκοντες γινωσκω know οὐδέν ουδεις no one; not one καὶ και and; even οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him ἔτι ετι yet; still μισθός μισθος wages ὅτι οτι since; that ἐπελήσθη επιλανθανομαι forget ἡ ο the μνήμη μνημη memory αὐτῶν αυτος he; him 9:5 כִּ֧י kˈî כִּי that הַֽ hˈa הַ the חַיִּ֛ים ḥayyˈîm חַי alive יֹודְעִ֖ים yôḏᵊʕˌîm ידע know שֶׁ še שַׁ [relative] יָּמֻ֑תוּ yyāmˈuṯû מות die וְ wᵊ וְ and הַ ha הַ the מֵּתִ֞ים mmēṯˈîm מות die אֵינָ֧ם ʔênˈām אַיִן [NEG] יֹודְעִ֣ים yôḏᵊʕˈîm ידע know מְא֗וּמָה mᵊʔˈûmā מְאוּמָה something וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] עֹ֤וד ʕˈôḏ עֹוד duration לָהֶם֙ lāhˌem לְ to שָׂכָ֔ר śāḵˈār שָׂכָר hire כִּ֥י kˌî כִּי that נִשְׁכַּ֖ח niškˌaḥ שׁכח forget זִכְרָֽם׃ ziḵrˈām זֵכֶר mention 9:5. viventes enim sciunt se esse morituros mortui vero nihil noverunt amplius nec habent ultra mercedem quia oblivioni tradita est memoria eorum For the living know that they shall die, but the dead know nothing more, neither have they a reward any more: for the memory of them is forgotten. 5. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:5: The living know that they shall die - This is so self-evident that none can doubt it; and therefore all that have this conviction should prepare for death and eternal blessedness. But the dead know not any thing - Cut off from life, they know nothing of what passes under the sun. Their day of probation is ended, and therefore they can have no farther reward in living a holy life; nor can they be liable to any farther punishment for crimes in a state of probation, that being ended. Albert Barnes: Notes on the Bible - 1834 9:5: See Ecc 8:12, note; Ecc 8:14, note. The living are conscious that there is a future before them: but the dead are unconscious; they earn nothing, receive nothing, even the memory of them soon disappears; they are no longer excited by the passions which belong to people in this life; their share in its activity has ceased. Solomon here describes what he sees, not what he believes; there is no reference here to the fact or the mode of the existence of the soul in another world, which are matters of faith. The last clause of Ecc 9:6 indicates that the writer confines his observations on the dead to their portion in, or relation to, this world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:5: the living: Ecc 7:2; Job 30:23; Heb 9:27 the dead: Job 14:21; Psa 6:5, Psa 88:10, Psa 88:11; Isa 63:16 for the: Ecc 2:16, Ecc 8:10; Job 7:8-10; Psa 109:15; Isa 26:14 Carl Friedrich Keil and Franz Delitzsch 9:5 He sarcastically verifies his comparison in favour of a living dog. "For the living know that they shall die; but the dead know not anything, and have no more a reward; for their memory is forgotten. Their love, as well as their hatred and their envy, has long ago perished, and they have part no more for ever in all that is done under the sun." The description of the condition of death begins sarcastically and then becomes elegiac. "They have no reward further," viz., in this upper world, since there it is only too soon forgotten that they once existed, and that they did anything worthy of being remembered; Koheleth might here indeed, with his view shrouded in dark clouds, even suppose that God also forgot them, Job 14:13. The suff. of אהב, etc., present themselves was subjective, and there is no reason, with Knobel and Ginsburg, to render them objectively: not merely the objects of their love, and hatred, and envy, are lost to them, but these their affections and strivings themselves have ceased (Rosenm., Hitzig, Zckl., and others), they lie (Kevar 'avadah) far behind them as absolutely gone; for the dead have no part more in the history which is unfolding itself amid the light of the upper world, and they can have no more any part therein, for the dead as not living are not only without knowledge, but also without feeling and desire. The representation of the state after death is here more comfortless than anywhere else. For elsewhere we read that those who have been living here spend in Sheol, i.e., in the deep (R. של, to be loose, to hang down, to go downwards) realm of the dead, as rephaim (Is 14:9, etc.), lying beneath the upper world, far from the love and the praise of God (Ps 6:3; Ps 30:10), a prospectless (Job 7:7., Job 14:6-12; Job 18:11-13), dark, shadowy existence; the soul in Hades, though neither annihilated nor sleeping, finds itself in a state of death no less than does the body in the grave. But here the state of death is not even set forth over against the idea of the dissolution of life, the complete annihilation of individuality, much less that a retribution in eternity, i.e., a retribution executed, if not here, yet at some time, postulated elsewhere by the author, throws a ray of light into the night of death. The apocryphal book of the Wisdom of Solomon, which distinguishes between a state of blessedness and a state of misery measured out to men in the future following death, has in this surpassed the canonical Book of Koheleth. In vain do the Targ., Midrash, and the older Christian interpreters refer that which is said to the wicked dead; others regard Koheleth as introducing here the discourse of atheists (e.g., Oetinger), and interpret, under the influence of monstrous self-deception, Eccles 9:7 as the voice of the spirit (Hengst.) opposing the voice of the flesh. But that which Koheleth expresses here only in a particularly rugged way is the view of Hades predominating in the O.T. It is the consequence of viewing death from the side of its anger. Revelation intentionally permits this manner of viewing it to remain; but from premises which the revelation sets forth, the religious consciousness in the course of time draws always more decidedly the conclusion, that the man who is united to God will fully reach through death that which since the entrance of sin into the world cannot be reached without the loss of this present life, i.e., without death, viz., a more perfect life in fellowship with God. Yet the confusion of the O.T. representation of Hades remains; in the Book of Sirach it also still throws its deep shadows (17:22f.) into the contemplation of the future; for the first time the N.T. solution actually removes the confusion, and turns the scale in favour of the view of death on its side of light. In this history of the ideas of eternity moving forward amid many fluctuations to the N.T. goal, a significant place belongs to the Book of Koheleth; certainly the Christian interpreter ought not to have an interest in explaining away and concealing the imperfections of knowledge which made it impossible for the author spiritually to rise above his pessimism. He does not rise, in contrast to his pessimism, above an eudaemonism which is earthly, which, without knowing of a future life (not like the modern pessimism, without wishing to know of a future life), recommends a pleasant enjoyment of the present life, so far as that is morally allowable: John Gill 9:5 For the living know that they shall die,.... Death is certain, it is the demerit of sin, the appointment of God and the time of it is fixed; it may be known that it will be, from the word of God that assures it, from all experience which confirms it, and from the decline of nature, and the seeds of death in men. This "the living" know that live corporeally, even the wicked themselves, though they put the evil day far from them; and so good men, that live spiritually, being quickened by the Spirit and grace of God, and live a life of faith and holiness; they know they shall die, though Christ died for them, and has abolished death, as a punishment and a curse, and took away its sting, and made it a blessing; wherefore it is desirable to them, as being for their good: but there are some things about death they ordinarily know not; they do not know the time of their death; nor the place where they shall die; nor of what death they shall die; nor in what circumstances, both outward and inward: of these the Targum understands the passage; "for the righteous know that if they sin, they shall be reckoned as dead men in the world to come, therefore they keep their ways, and sin not; but if they sin, they return by repentance;'' but the dead know not anything; this is not to be understood of their separate spirits, and of the things of the other world; for the righteous dead know much, their knowledge is greatly increased; they know, as they are known; they know much of God in Christ, of his perfections, purposes, covenant, grace, and love; they know much of Christ, of his person, offices, and glory, and see him as he is; they know much of the Gospel, and the mysteries of it; and of angels, and the spirits of just men, they now converse with; and of the glories and happiness of the heavenly state; even they know abundantly more than they did in this life: and the wicked dead, in their separate spirits, know there is a God that judgeth; that their souls are immortal; that there is a future state; indeed they know and feel the torments of hell, the worm that never dies, and the fire that is not quenched: but this is to be interpreted of their bodily senses now extinct, and of worldly things they have now nothing to do with; they know not any thing that is done in this world, nor how it fares with their children and friends they have left behind them; see Job 14:21; nor therefore are they to be prayed unto, and used as mediators with God. The Targum is, "and sinners know not any good, so that they do not make their works good while they live; and they know not any good in the world to come;'' neither have they any more a reward; not but that there will be rewards in a future state, in which everyone shall have his own reward; there will be a reward for the righteous; they will receive the reward of the inheritance, though it will be, not of debt, but of grace; and particularly in the millennium state, Ps 58:11; and every transgression of the wicked will receive a just recompence of reward; to whom the reward of their hands will be given them, Heb 2:2; but the sense is, that after death there will be no enjoyment of a man's labours; he will not have the use, profit, and advantage of them, but his heirs that succeed him, Eccles 4:9; for the memory of them is forgotten; not the memory of the righteous with God, for whom a book of remembrance is written, and whose names are written in heaven; these are had in everlasting remembrance, and their memory blessed: but the memory of wicked men; who, though they take pains to perpetuate their names, which they give to their lands, yet the Lord causes their memory to cease, and they are forgotten in the place where they lived; not only among the righteous, as the Targum, but among others, Is 26:14; even among those that enjoy the fruit of their labour; they will scarce think of them any more, or, however, in a little time they will be quite forgotten by them. John Wesley 9:5 Die - Whereby they are taught to improve life. Any thing - Of the actions and events of this world. Reward - The fruit of their labours in this world, are utterly lost as to them. Forgotten - Even in those places where they had lived in great power and glory. Robert Jamieson, A. R. Fausset and David Brown 9:5 know that they shall die--and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (Eccles 7:1-4; Ps 90:12). dead know not anything--that is, so far as their bodily senses and worldly affairs are concerned (Job 14:21; Is 63:16); also, they know no door of repentance open to them, such as is to all on earth. neither . . . reward--no advantage from their worldly labors (Eccles 2:18-22; Eccles 4:9). memory--not of the righteous (Ps 112:6; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (Ps 49:11) are soon "forgotten" (Eccles 8:10).
9:69:6: եւ սէր իսկ նոցա՝ եւ ատելութիւն նոցա՝ եւ նախանձ նոցա՝ ահա կորեաւ. եւ բաժին իսկ ո՛չ գոյ նոցա յաւիտեանս յամենայնի յայսմիկ՝ որ արարեալ են ընդ արեգակամբ[8586]։ [8586] Ոմանք. Եւ սէր նոցա եւ ատելութիւն նոցա. այլ եւ նախանձ նոցա յայնմ հետէ կորեաւ... են ՚ի ներքոյ արեգական։ 6 եւ կորել է, ահա, թէ՛ նրանց սէրն ու թշնամանքը եւ թէ՛ նախանձը, եւ նրանք յաւիտեան բաժին էլ չունեն այն բոլորի մէջ, ինչ ստեղծուած է արեգակի ներքոյ: 6 Թէ՛ անոնց սէրը, թէ՛ ատելութիւնը Եւ թէ՛ նախանձը արդէն կորսուեցան Ու անոնք արեւուն տակ եղող բաներէն Ա՛լ յաւիտեան բաժին չունին։ եւ սէր իսկ նոցա եւ ատելութիւն նոցա եւ նախանձ նոցա ահա կորեաւ, եւ բաժին իսկ ոչ գոյ նոցա յաւիտեանս յամենայնի յայսմիկ` որ արարեալ են ընդ արեգակամբ: 9:6: եւ սէր իսկ նոցա՝ եւ ատելութիւն նոցա՝ եւ նախանձ նոցա՝ ահա կորեաւ. եւ բաժին իսկ ո՛չ գոյ նոցա յաւիտեանս յամենայնի յայսմիկ՝ որ արարեալ են ընդ արեգակամբ[8586]։ [8586] Ոմանք. Եւ սէր նոցա եւ ատելութիւն նոցա. այլ եւ նախանձ նոցա յայնմ հետէ կորեաւ... են ՚ի ներքոյ արեգական։ 6 եւ կորել է, ահա, թէ՛ նրանց սէրն ու թշնամանքը եւ թէ՛ նախանձը, եւ նրանք յաւիտեան բաժին էլ չունեն այն բոլորի մէջ, ինչ ստեղծուած է արեգակի ներքոյ: 6 Թէ՛ անոնց սէրը, թէ՛ ատելութիւնը Եւ թէ՛ նախանձը արդէն կորսուեցան Ու անոնք արեւուն տակ եղող բաներէն Ա՛լ յաւիտեան բաժին չունին։ zohrab-1805▾ eastern-1994▾ western am▾	9:69:6 и любовь их и ненависть их и ревность их уже исчезли, и нет им более части во веки ни в чем, что делается под солнцем. 9:6 καί και and; even γε γε in fact ἀγάπη αγαπη love αὐτῶν αυτος he; him καί και and; even γε γε in fact μῖσος μισος he; him καί και and; even γε γε in fact ζῆλος ζηλος zeal; jealousy αὐτῶν αυτος he; him ἤδη ηδη already ἀπώλετο απολλυμι destroy; lose καὶ και and; even μερὶς μερις portion οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him ἔτι ετι yet; still εἰς εις into; for αἰῶνα αιων age; -ever ἐν εν in παντὶ πας all; every τῷ ο the πεποιημένῳ ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun 9:6 גַּ֣ם gˈam גַּם even אַהֲבָתָ֧ם ʔahᵃvāṯˈām אֲהָבָה love גַּם־ gam- גַּם even שִׂנְאָתָ֛ם śinʔāṯˈām שִׂנְאָה hatred גַּם־ gam- גַּם even קִנְאָתָ֖ם qinʔāṯˌām קִנְאָה jealousy כְּבָ֣ר kᵊvˈār כְּבָר long time אָבָ֑דָה ʔāvˈāḏā אבד perish וְ wᵊ וְ and חֵ֨לֶק ḥˌēleq חֵלֶק share אֵין־ ʔên- אַיִן [NEG] לָהֶ֥ם lāhˌem לְ to עֹוד֙ ʕôḏ עֹוד duration לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun 9:6. amor quoque et odium et invidia simul perierunt nec habent partem in hoc saeculo et in opere quod sub sole geriturTheir love also, and their hatred, and their envy are all perished, neither have they any part in this world, and in the work that is done under the sun. 6. As well their love, as their hatred and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any [thing] that is done under the sun: 9:6 и любовь их и ненависть их и ревность их уже исчезли, и нет им более части во веки ни в чем, что делается под солнцем. 9:6 καί και and; even γε γε in fact ἀγάπη αγαπη love αὐτῶν αυτος he; him καί και and; even γε γε in fact μῖσος μισος he; him καί και and; even γε γε in fact ζῆλος ζηλος zeal; jealousy αὐτῶν αυτος he; him ἤδη ηδη already ἀπώλετο απολλυμι destroy; lose καὶ και and; even μερὶς μερις portion οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him ἔτι ετι yet; still εἰς εις into; for αἰῶνα αιων age; -ever ἐν εν in παντὶ πας all; every τῷ ο the πεποιημένῳ ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun 9:6 גַּ֣ם gˈam גַּם even אַהֲבָתָ֧ם ʔahᵃvāṯˈām אֲהָבָה love גַּם־ gam- גַּם even שִׂנְאָתָ֛ם śinʔāṯˈām שִׂנְאָה hatred גַּם־ gam- גַּם even קִנְאָתָ֖ם qinʔāṯˌām קִנְאָה jealousy כְּבָ֣ר kᵊvˈār כְּבָר long time אָבָ֑דָה ʔāvˈāḏā אבד perish וְ wᵊ וְ and חֵ֨לֶק ḥˌēleq חֵלֶק share אֵין־ ʔên- אַיִן [NEG] לָהֶ֥ם lāhˌem לְ to עֹוד֙ ʕôḏ עֹוד duration לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun 9:6. amor quoque et odium et invidia simul perierunt nec habent partem in hoc saeculo et in opere quod sub sole geritur Their love also, and their hatred, and their envy are all perished, neither have they any part in this world, and in the work that is done under the sun. 6. As well their love, as their hatred and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:6: Also their love, and their hatred - It is evident that he speaks here of the ignorance, want of power, etc., of the dead, in reference only to this life. And though they have no more a portion under the sun, yet he does not intimate that they have none anywhere else. A man threatens to conquer kingdoms, etc. He dies; what are his threats? Albert Barnes: Notes on the Bible - 1834 9:6 Now - Rather: "long ago." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:6: their love: Exo 1:8; Job 3:17, Job 3:18; Psa 146:3, Psa 146:4; Pro 10:28; Mat 2:20 have they: Ecc 2:18-23, Ecc 6:12 John Gill 9:6 Also their love, and their hatred, and their envy, is now perished,.... Not that the separate spirits of the dead are without their affections, or these unexercised; the spirits of just men made perfect will love God and Christ, and angels, and good men, and all that is good, more intensely; love will continue after this life, and be in its height, and therefore said to be the greatest grace, 1Cor 13:13; they will hate sin, Satan, and all the enemies of Christ, and be filled with zeal for his glory; so the word (z) for envy may be rendered; see Rev_ 6:9; and the spirits of the wicked dead will still continue to love sin, and hate the Lord, and envy the happiness of the saints; and will rise again with the same spite and malice against them; see Ezek 32:27; but this respects persons and things in this world; they no more love persons and things here, nor are loved by any; death parts the best friends, and the most endearing and loving relations, and puts an end to all their mutual friendship and affection; they hate their enemies no more, nor are hated by them; they no more envy the prosperity of others, nor are envied by others; all such kind of love and hatred, enmity and envy, active or passive, cease at death; out of the world, as the Targum adds; neither have they any more a portion for ever in any thing that is under the sun: the worldly man's portion is only in this life, and when he dies, he carries nothing of it with him; whose ever his possessions will be at death, they are no more his, nor will he ever return to enjoy them any more; his houses, his lands, his estates, his gold and silver, and whatever of worth and value he had, he has no more lot and part in them: but the good man has a portion above the sun; God is his portion, heaven is his inheritance for ever and ever. The Targum understands it of the wicked; "and they have no good part with the righteous in the world to come; and they have no profit of all that is done in this world under the sun.'' (z) "aemulatio ipsorum", Cocceius, Gejerus; "aelus eorum", Drusius, Amana, Rambachius. John Wesley 9:6 Also - They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun. Robert Jamieson, A. R. Fausset and David Brown 9:6 love, and . . . hatred, &c.--(referring to Eccles 9:1; see on Eccles 9:1). Not that these cease in a future world absolutely (Ezek 32:27; Rev_ 22:11); but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on Eccles 9:1). portion--Their "portion" was "in this life" (Ps 17:14), that they now "cannot have any more."
9:79:7: Ե՛կ կեր ուրախութեամբ զհաց քո, եւ ա՛րբ սրտիւ զուարճացելով զգինի քո. զի արդէ՛ն իսկ հաճեցաւ Աստուած ընդ գործս քո[8587]։ [8587] Ոմանք. Զի անդէն իսկ... ՚ի գործս քո։ 7 Արի ուրախութեամբ կե՛ր քո հացը եւ զուարթ սրտով խմի՛ր քո գինին, քանզի Աստուած արդէն իսկ հաւանել է քո արած գործերը: 7 Գնա՛ հացդ ուրախութեամբ կե՛րՈւ գինիդ ուրախ սրտով խմէ՛,Վասն զի Աստուած քու գործերուդ հաւնեցաւ։ Եկ կեր ուրախութեամբ զհաց քո, եւ արբ սրտիւ զուարճացելով զգինի քո. զի արդէն իսկ հաճեցաւ Աստուած ի գործս քո: 9:7: Ե՛կ կեր ուրախութեամբ զհաց քո, եւ ա՛րբ սրտիւ զուարճացելով զգինի քո. զի արդէ՛ն իսկ հաճեցաւ Աստուած ընդ գործս քո[8587]։ [8587] Ոմանք. Զի անդէն իսկ... ՚ի գործս քո։ 7 Արի ուրախութեամբ կե՛ր քո հացը եւ զուարթ սրտով խմի՛ր քո գինին, քանզի Աստուած արդէն իսկ հաւանել է քո արած գործերը: 7 Գնա՛ հացդ ուրախութեամբ կե՛րՈւ գինիդ ուրախ սրտով խմէ՛,Վասն զի Աստուած քու գործերուդ հաւնեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	9:79:7 {Итак} иди, ешь с весельем хлеб твой, и пей в радости сердца вино твое, когда Бог благоволит к делам твоим. 9:7 δεῦρο δευρο come on; this point φάγε φαγω swallow; eat ἐν εν in εὐφροσύνῃ ευφροσυνη celebration ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even πίε πινω drink ἐν εν in καρδίᾳ καρδια heart ἀγαθῇ αγαθος good οἶνόν οινος wine σου σου of you; your ὅτι οτι since; that ἤδη ηδη already εὐδόκησεν ευδοκεω satisfied ὁ ο the θεὸς θεος God τὰ ο the ποιήματά ποιημα product; poem σου σου of you; your 9:7 לֵ֣ךְ lˈēḵ הלך walk אֱכֹ֤ל ʔᵉḵˈōl אכל eat בְּ bᵊ בְּ in שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread וּֽ ˈû וְ and שֲׁתֵ֥ה šᵃṯˌē שׁתה drink בְ vᵊ בְּ in לֶב־ lev- לֵב heart טֹ֖וב ṭˌôv טֹוב good יֵינֶ֑ךָ yênˈeḵā יַיִן wine כִּ֣י kˈî כִּי that כְבָ֔ר ḵᵊvˈār כְּבָר long time רָצָ֥ה rāṣˌā רצה like הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲשֶֽׂיךָ׃ maʕᵃśˈeʸḵā מַעֲשֶׂה deed 9:7. vade ergo et comede in laetitia panem tuum et bibe cum gaudio vinum tuum quia Deo placent opera tuaGo then, and eat thy bread with joy, and drink thy wine with gladness: because thy works please God. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God hath already accepted thy works. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works: 9:7 {Итак} иди, ешь с весельем хлеб твой, и пей в радости сердца вино твое, когда Бог благоволит к делам твоим. 9:7 δεῦρο δευρο come on; this point φάγε φαγω swallow; eat ἐν εν in εὐφροσύνῃ ευφροσυνη celebration ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even πίε πινω drink ἐν εν in καρδίᾳ καρδια heart ἀγαθῇ αγαθος good οἶνόν οινος wine σου σου of you; your ὅτι οτι since; that ἤδη ηδη already εὐδόκησεν ευδοκεω satisfied ὁ ο the θεὸς θεος God τὰ ο the ποιήματά ποιημα product; poem σου σου of you; your 9:7 לֵ֣ךְ lˈēḵ הלך walk אֱכֹ֤ל ʔᵉḵˈōl אכל eat בְּ bᵊ בְּ in שִׂמְחָה֙ śimḥˌā שִׂמְחָה joy לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread וּֽ ˈû וְ and שֲׁתֵ֥ה šᵃṯˌē שׁתה drink בְ vᵊ בְּ in לֶב־ lev- לֵב heart טֹ֖וב ṭˌôv טֹוב good יֵינֶ֑ךָ yênˈeḵā יַיִן wine כִּ֣י kˈî כִּי that כְבָ֔ר ḵᵊvˈār כְּבָר long time רָצָ֥ה rāṣˌā רצה like הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲשֶֽׂיךָ׃ maʕᵃśˈeʸḵā מַעֲשֶׂה deed 9:7. vade ergo et comede in laetitia panem tuum et bibe cum gaudio vinum tuum quia Deo placent opera tua Go then, and eat thy bread with joy, and drink thy wine with gladness: because thy works please God. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God hath already accepted thy works. 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 7-10: Свои печальные размышления Екклезиаст заключает, по обыкновению, призывом к наслаждению жизнью. Чем мрачнее будущее человека, тем более он должен ценить радости земного существования. Adam Clarke: Commentary on the Bible - 1831 9:7: Go thy way, eat thy bread with joy - Do not vex and perplex yourselves with the dispensations and mysteries of Providence; enjoy the blessings which God has given you, and live to his glory; and then God will accept your works. Albert Barnes: Notes on the Bible - 1834 9:7 Now accepteth - Rather: "already has pleasure in." Joy (the marginal reference note) is regarded as a sign of the approbation and favor of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:7: Go: Gen 12:19; Mar 7:29; Joh 4:50 eat: Ecc 2:24-26, Ecc 3:12, Ecc 3:13, Ecc 5:18, Ecc 8:15, Ecc 10:19; Deu 12:7, Deu 12:12, Deu 16:14, Deu 16:15; Kg1 8:66; Ch1 16:1-3, Ch1 29:21-23; Ch2 30:23-27; Neh 8:10-12 for: Gen 4:4, Gen 4:5; Exo 24:8-11; Luk 11:41; Act 10:35 Carl Friedrich Keil and Franz Delitzsch 9:7 "Go, eat thy bread with joy, and drink thy wine with a merry heart; for long ago hath God accepted thy work. Let thy garments be always white; and let not oil be wanting to thy head. Enjoy life with a wife whom thou lovest through all the days of thy vain life, which He hath given thee under the sun - through all thy vain days: for that is thy portion in life, and in thy labour wherewith thou weariest thyself under the sun. All that thy hand may find to do with thy might, that do; for there is not work, and calculation, and knowledge, and wisdom, in the under world, whither thou shalt go." Hengstenberg perceives here the counterpart of the spirit; on the contrary, Oetinger, Mendelssohn, and others, discover also here, and here for the first time rightly, the utterance of an epicurean thought. But, in fact, this לך down to שׁ הולך is the most distinct personal utterance of the author, his ceterum censeo which pervades the whole book, and here forms a particularly copious conclusion of a long series of thoughts. We recapitulate this series of thoughts: One fate, at last the same final event, happens to all men, without making any distinction according to their moral condition, - an evil matter, so much the more evil, as it encourages to wickedness and light-mindedness; the way of man, without exception, leads to the dead, and all further prospect is cut off; for only he who belongs to the class of living beings has a joyful spirit, has a spirit of enterprise: even the lowest being, if it live, stands higher in worth, and is better, than the highest if it be dead; for death is the end of all knowledge and feeling, the being cut off from the living under the sun. From this, that there is only one life, one life on this side of eternity, he deduces the exhortation to enjoy the one as much as possible; God Himself, to whom we owe it, will have it so that we enjoy it, within the moral limits prescribed by Himself indeed, for this limitation is certainly given with His approbation. Incorrectly, the Targ., Rashi, Hengst. Ginsb., and Zckl. explain: For thy moral conduct and effort have pleased Him long ago - the person addressed is some one, not a definite person, who could be thus set forth as such a witness to be commended. Rather with Grotius and others: Quia Deus favet laboribus tuis h. e. eos ita prosperavit, ut cuncta quae vitam delectant abunde tibi suppetant. The thought is wholly in the spirit of the Book of Koheleth; for the fruit of labour and the enjoyment of this fruit of labour, as at Eccles 2:24; Eccles 3:13, etc., is a gift from above; and besides, this may be said to the person addressed, since 7a presupposes that he has at his disposal heart-strengthening bread and heart-refreshing wine. But in these two explanations the meaning of כּבר is not comprehended. It was left untranslated by the old translators, from their not understanding it. Rightly, Aben Ezra: For God wills that thou shouldst thus to [indulge in these enjoyments]; more correctly, Hitzig: Long ago God has beforehand permitted this thy conduct, so that thou hast no room for scruples about it. How significant כבר is for the thought, is indicated by the accentuation which gives to it Zakef: from aforetime God has impressed the seal of His approbation on this thy eating with joy, this thy drinking with a merry heart. - The assigning of the reason gives courage to the enjoyment, but at the same time gives to it a consecration; for it is the will of God that we should enjoy life, thus it is self-evident that we have to enjoy it as He wills it to be enjoyed. Eccles 9:8 The white garments, לבּנים, are in contrast to the black robes of mourning, and thus are an expression of festal joy, of a happy mood; black and white are, according to the ancients, colour-symbols, the colours respectively of sorrow and joy, to which light and darkness correspond. (Note: Cf. Shabbath 114a: "Bury me neither in white nor in black garments: not in white, because perhaps I may not be one of the blessed, and am like a bridegroom among mourners; not in black, because perhaps I may be one of the blessed, and am like a mourner among bridegrooms." Semachoth ii. 10: Him who is outside the congregation, they do not bury with solemnity; the brothers and relatives of such must clothe and veil themselves in white; cf. Joma 39b. Elsewhere white is the colour of innocence, Shabbath 153a, Midrash under Prov 16:11; and black the colour of guilt, Kiddushin 40a, etc.) Fragrant oil is also, according to Prov 27:9, one of the heart-refreshing things. Sorrow and anointing exclude one another, 2Kings 14:2; joy and oil stand in closest mutual relation, Ps 45:8; Is 61:3; oil which smooths the hair and makes the face shine (vid., under Ps 104:15). This oil ought not to be wanting to the head, and thus the perpetuity of a happy life should suffer no interruption. Eccles 9:9 In Eccles 9:9 most translators render: Enjoy life with the wife whom thou lovest; but the author purposely does not use the word האשּׁה, but אשּׁה; and also that he uses חיּים, and not החיּים, is not without significance. He means: Bring into experience what life, what happiness, is (cf. the indetermin. ideas, Ps 34:13) with a wife whom thou hast loved (Jerome: quaecunque tibi placuerit feminarum), in which there lies indirectly the call to choose such an one; whereby the pessimistic criticism of the female sex, Eccles 7:26-28, so far as the author is concerned, falls into the background, since eudaemonism, the other side of his view of the world, predominates. The accus. designation of time, "through all the days of the life of thy vanity (i.e., of thy transient vain life)," is like Eccles 6:12, cf. Eccles 7:15. It is repeated in "all the days of thy vanity;" the repetition is heavy and unnecessary (therefore omitted by the lxx, Targ., and Syr.); probably like והדרך, Ps 45:5, a ditto; Hitzig, however, finds also here great emphasis. The relative clause standing after the first designation of time refers to "the days which He (האלהים, Eccles 9:7) has granted under the sun." Hu in Eccles 9:9 refers attractionally to חלקך (Jerome: haec est enim parts), as at Eccles 3:22; Eccles 5:17, cf. Eccles 7:2; היא of the Babyl. is therefore to be rejected; this enjoyment, particularly of marriage joys, is thy part in life, and in thy work which thou accomplishest under the sun, i.e., the real portion of gain allotted to thee which thou mayest and oughtest to enjoy here below. Eccles 9:10 The author, however, recommends no continual dolce far niente, no idle, useless sluggard-life devoted to pleasure, but he gives to his exhortation to joy the converse side: "All that thy hand may reach (i.e., what thou canst accomplish and is possible to thee, 1Kings 10:7; Lev 12:8) to accomplish it with thy might, that do." The accentuation is ingenious. If the author meant: That do with all might (Jerome: instanter operare), then he would have said bechol-kohhacha (Gen 31:6). As the words lie before us, they call on him who is addressed to come not short in his work of any possibility according to the measure of his strength, thus to a work straining his capacity to the uttermost. The reason for the call, 10b, turns back to the clause from which it was inferred: in Hades, whither thou must go (iturus es), there is no work, and reckoning (vid., Eccles 7:25), and knowledge (דּעתו) (Note: Not ודעת, because the word has the conjunctive, not the disjunctive accent, vid., under Ps 55:10. The punctuation, as we have already several times remarked, is not consistent in this; cf. דּעתו, Eccles 2:26, and וערב, Ps 65:9, both of which are contrary to the rule (vid., Baer in Abulwald's Rikma, p. 119, note 2).) and no wisdom. Practice and theory have then an end. Thus: Enjoy, but not without working, ere the night cometh when no man can work. Thus spake Jesus (Jn 9:4), but in a different sense indeed from Koheleth. The night which He meant is the termination of this present life, which for Him, as for every man, has its particular work, which is either accomplished within the limits of this life, or is not accomplished at all. Geneva 1599 9:7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now (d) accepteth thy works. (d) They flatter themselves to be in God's favour, because they have all things in abundance. John Gill 9:7 Go thy way,.... Thou righteous man, as Jarchi paraphrases it; and indeed epicures and voluptuous persons have no need of the following exhortation, and the reason annexed is not suitable to them; but the whole agrees better with religious persons, who under distressing views of Providence, and from gloomy and melancholy apprehensions of things, and mistaken notions of mortification, deny themselves the free and lawful use of the good things of life; and seeing there is no enjoyment of them in the grave, and after death, therefore let the following advice be taken, than which of worldly things nothing is better for a man to do; eat thy bread with joy, and drink thy wine with a merry heart; which includes all things necessary and convenient, and which should be used and enjoyed freely and cheerfully; not barely for refreshment, but recreation; not for necessity only, but for pleasure; yet with moderation, not to excess; and with thankfulness to God; and the rather joy and mirth should mix with these things, since to a good man they are in love. It may be observed that it is said "thy bread and thy wine", thine own and not another's; what is got by labour, and in an honest way, and not by rapine and oppression, as Alshech observes; what God in his providence gives, our daily food, what is convenient for us, or is our portion and allotment. The Targum interprets it figuratively of the joys of heaven; "Solomon said, by a spirit of prophecy from the Lord, the Lord of the world will say to all the righteous, in the face of everyone, eat thy bread with joy, which is laid up for thee, for thy bread which thou hast given to the poor and needy that were hungry; and drink thy wine with a good heart, which is laid up for thee in paradise, for the wine which thou hast mingled for the poor and needy that were thirsty;'' see Mt 25:34; for God now accepteth thy works; both the persons of righteous and good men are accepted of God in Christ, and their works done in faith and love, and with a view to his glory; and since they are acceptable in his sight, as appears by his blessing on their labours, and bestowing the good things of life upon them, so it is well pleasing in his sight to make a free and cheerful use of them. John Wesley 9:7 Go - Make this use of what I have said. Eat - Chearfully and thankfully enjoy thy comforts. Accepteth - Allows thee a comfortable enjoyment of his blessings. Robert Jamieson, A. R. Fausset and David Brown 9:7 Addressed to the "righteous wise," spoken of in Eccles 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Eccles 3:13; Eccles 5:18; Acts 2:46).
9:89:8: Յամենայն ժամ եղիցին ձորձք քո սպիտակ, եւ եւղ ՚ի գլխոյ քումմէ մի՛ պակասեսցէ[8588]։ [8588] Ոմանք. Յամենայն ժամանակի եղիցին հանդերձք քո։ 8 Թող հագուստներդ միշտ սպիտակ լինեն, եւ օծման իւղը չպակասի քո գլխից: 8 Հանդերձներդ ամէն ատեն ճերմակ թող ըլլան Ու գլխուդ վրայէն իւղը պակաս թող չըլլայ։ Յամենայն ժամ եղիցին ձորձք քո սպիտակ, եւ եւղ ի գլխոյ քումմէ մի՛ պակասեսցէ: 9:8: Յամենայն ժամ եղիցին ձորձք քո սպիտակ, եւ եւղ ՚ի գլխոյ քումմէ մի՛ պակասեսցէ[8588]։ [8588] Ոմանք. Յամենայն ժամանակի եղիցին հանդերձք քո։ 8 Թող հագուստներդ միշտ սպիտակ լինեն, եւ օծման իւղը չպակասի քո գլխից: 8 Հանդերձներդ ամէն ատեն ճերմակ թող ըլլան Ու գլխուդ վրայէն իւղը պակաս թող չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	9:89:8 Да будут во всякое время одежды твои светлы, и да не оскудевает елей на голове твоей. 9:8 ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity ἔστωσαν ειμι be ἱμάτιά ιματιον clothing; clothes σου σου of you; your λευκά λευκος white καὶ και and; even ἔλαιον ελαιον oil ἐπὶ επι in; on κεφαλήν κεφαλη head; top σου σου of you; your μὴ μη not ὑστερησάτω υστερεω lack; fail 9:8 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֕ת ʕˈēṯ עֵת time יִהְי֥וּ yihyˌû היה be בְגָדֶ֖יךָ vᵊḡāḏˌeʸḵā בֶּגֶד garment לְבָנִ֑ים lᵊvānˈîm לָבָן white וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil עַל־ ʕal- עַל upon רֹאשְׁךָ֥ rōšᵊḵˌā רֹאשׁ head אַל־ ʔal- אַל not יֶחְסָֽר׃ yeḥsˈār חסר diminish 9:8. omni tempore sint vestimenta tua candida et oleum de capite tuo non deficiatAt all times let thy garments be white, and let not oil depart from thy head. 8. Let thy garments be always white; and let not thy head lack ointment. Let thy garments be always white; and let thy head lack no ointment: 9:8 Да будут во всякое время одежды твои светлы, и да не оскудевает елей на голове твоей. 9:8 ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity ἔστωσαν ειμι be ἱμάτιά ιματιον clothing; clothes σου σου of you; your λευκά λευκος white καὶ και and; even ἔλαιον ελαιον oil ἐπὶ επι in; on κεφαλήν κεφαλη head; top σου σου of you; your μὴ μη not ὑστερησάτω υστερεω lack; fail 9:8 בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֕ת ʕˈēṯ עֵת time יִהְי֥וּ yihyˌû היה be בְגָדֶ֖יךָ vᵊḡāḏˌeʸḵā בֶּגֶד garment לְבָנִ֑ים lᵊvānˈîm לָבָן white וְ wᵊ וְ and שֶׁ֖מֶן šˌemen שֶׁמֶן oil עַל־ ʕal- עַל upon רֹאשְׁךָ֥ rōšᵊḵˌā רֹאשׁ head אַל־ ʔal- אַל not יֶחְסָֽר׃ yeḥsˈār חסר diminish 9:8. omni tempore sint vestimenta tua candida et oleum de capite tuo non deficiat At all times let thy garments be white, and let not oil depart from thy head. 8. Let thy garments be always white; and let not thy head lack ointment. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:8: Let thy garments be always white - The Jews wore white garments on festal occasions, as emblems of joy and innocence. Be always pure, and always happy. The inhabitants of India are all dressed in clean white cotton, and to this is the allusion in the text. The Targum says: "At all times let thy garments be washed and pure from the stain of sin. Acquire a good name, which is likened to the oil of anointing, that blessings may be called down up thy head, and goodness not forsake thee." Albert Barnes: Notes on the Bible - 1834 9:8 White garments and perfume are simply an expressive sign of joy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:8: thy garments: Sa2 19:24; Est 8:15; Rev 3:4, Rev 3:5, Rev 7:9, Rev 7:13, Rev 7:14, Rev 16:15, Rev 19:8, Rev 19:14 let thy head: Rut 3:3; Sa2 14:2; Dan 10:3; Amo 6:6; Mat 6:17; Luk 7:46 Geneva 1599 9:8 Let thy garments be always (e) white; and let thy head lack no ointment. (e) Rejoice, be merry and spare for no cost, thus speak the wicked belly-gods. John Gill 9:8 Let thy garments be always white,.... That is, neat and clean, not vile and sordid; what is comely and decent, and suitable to a man's circumstances; this colour is particularly mentioned because much used in the eastern countries, and in Judea; hence we so often read of washing garments, and of fullers that whitened them; and especially on festival days and days of rejoicing, to which Horace (a) refers; and here it signifies that every day should be like a festival or day of rejoicing to a good man, to whom God has given the garment of praise for the spirit of heaviness, Is 61:3; and though there may be times for mourning, and so of putting on other apparel, yet, in common and ordinarily, this should be the habit, decent and comely apparel. The ancient Jews in Aben Ezra, and so Jarchi, interpret it of an unblemished conversation; and Kimchi (b) of repentance and good works; and so the Targum, "let thy garments be white (or washed) from all filth of sin;'' or be without any spot of sin, as Alshech; the conversation garments of the saints are made white in the blood of Christ, and his righteousness is fine linen, and white; and even eternal glory and happiness is signified by walking with him in white, Rev_ 7:14; and let thy head lack no ointment: which used to be poured plentifully on the heads of guests at feasts (c), for the refreshment of them, which gave pleasure, and a sweet odour and fragrancy, and was much in use in those hot countries; see Ps 23:5; and is opposed to a gloomy and melancholy carriage and deportment, Mt 6:17; hence we read of the oil of joy and gladness, Ps 45:7. The Jews before mentioned interpreted this of a good name better than ointment, Eccles 7:1. So the Targum, "and a good name, which is like to anointing oil, get; that blessings may come upon thy head, and thy goodness fail not.'' (a) "Ille repotia natales aliosque dierum, festos albatus celebret". Satyr. l. 2. Sat. 2. v. 60, 61. "Cum ipse epuli Dominus albatus esset", Cicero in Vatin. c. 13. (b) Comment. in lsa. lxv. 13. (c) "Coronatus nitentes malabathro Syrio capillos", Horat. Carmin. l. 2. Ode 7. v. 7, 8. "et paulo post: funde capacibus unguenta de conchis", v. 22, 23. "Unguentum (fateor) bonum dedisti convivis", Martial. l. 3. Epigr. 11. John Wesley 9:8 White - The eastern people of the best sort, used white garments, especially in times of rejoicing. Ointment - Which upon joyful occasions was poured upon mens heads. Robert Jamieson, A. R. Fausset and David Brown 9:8 white--in token of joy (Is 61:3). Solomon was clad in white (JOSEPHUS, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mt 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Rev_ 3:18; Rev_ 7:14). ointment-- (Ps 23:5), opposed to a gloomy exterior (2Kings 14:2; Ps 45:7; Mt 6:17); typical, also (Eccles 7:1; Song 1:3).
9:99:9: Եւ տե՛ս կեանս ընդ կնոջ քո՝ զոր սիրեցեր զամենայն աւուրս կենաց ընդունայնութեան քոյ, որ տուեալ է քեզ ընդ արեգակամբ ամենայն աւուրք վախճանի քոյ։ Զի ա՛յն է բաժին քո ՚ի կեանս քո, եւ ՚ի վաստակս զոր վաստակես ՚ի ներքոյ արեգական[8589]։ [8589] Ոմանք. Ընդ արեգակամբ մինչեւ յաւուրս վախճանի... ՚ի կեանս քում, եւ ՚ի վաստակոց քոց զոր ջանաս ՚ի ներքոյ արե՛՛։ 9 Կեանքդ վայելի՛ր քո կնոջ հետ, որին սիրեցիր քո ունայն կեանքի այն բոլոր օրերին, որոնք արեգակի ներքոյ տրուած են քեզ մինչեւ քո օրերի վախճանը, որովհետեւ դա է քո բաժինը քո կեանքի եւ քո վաստակի մէջ, որ ձեռք ես բերել արեգակի ներքոյ: 9 Քու սիրած կնոջդ հետ կեանքը վայլէ Քու ունայն կեանքիդ բոլոր օրերուն մէջ, Որ Աստուած քեզի տուաւ արեւուն տակ, Բոլոր ունայն օրերուդ մէջ։Վասն զի այս կեանքին մէջ քու բաժինդ անիկա է Արեւուն տակ կատարած աշխատանքէդ։ Եւ տես կեանս ընդ կնոջ քո` զոր սիրեցեր զամենայն աւուրս կենաց ընդունայնութեան քո, որ տուեալ է քեզ ընդ արեգակամբ ^[105]մինչեւ յաւուրս վախճանի`` քո. զի այն է բաժին քո ի կեանս քո, եւ ի վաստակս զոր վաստակես ի ներքոյ արեգական: 9:9: Եւ տե՛ս կեանս ընդ կնոջ քո՝ զոր սիրեցեր զամենայն աւուրս կենաց ընդունայնութեան քոյ, որ տուեալ է քեզ ընդ արեգակամբ ամենայն աւուրք վախճանի քոյ։ Զի ա՛յն է բաժին քո ՚ի կեանս քո, եւ ՚ի վաստակս զոր վաստակես ՚ի ներքոյ արեգական[8589]։ [8589] Ոմանք. Ընդ արեգակամբ մինչեւ յաւուրս վախճանի... ՚ի կեանս քում, եւ ՚ի վաստակոց քոց զոր ջանաս ՚ի ներքոյ արե՛՛։ 9 Կեանքդ վայելի՛ր քո կնոջ հետ, որին սիրեցիր քո ունայն կեանքի այն բոլոր օրերին, որոնք արեգակի ներքոյ տրուած են քեզ մինչեւ քո օրերի վախճանը, որովհետեւ դա է քո բաժինը քո կեանքի եւ քո վաստակի մէջ, որ ձեռք ես բերել արեգակի ներքոյ: 9 Քու սիրած կնոջդ հետ կեանքը վայլէ Քու ունայն կեանքիդ բոլոր օրերուն մէջ, Որ Աստուած քեզի տուաւ արեւուն տակ, Բոլոր ունայն օրերուդ մէջ։Վասն զի այս կեանքին մէջ քու բաժինդ անիկա է Արեւուն տակ կատարած աշխատանքէդ։ zohrab-1805▾ eastern-1994▾ western am▾	9:99:9 Наслаждайся жизнью с женою, которую любишь, во все дни суетной жизни твоей, и которую дал тебе Бог под солнцем на все суетные дни твои; потому что это доля твоя в жизни и в трудах твоих, какими ты трудишься под солнцем. 9:9 ἰδὲ οραω view; see ζωὴν ζωη life; vitality μετὰ μετα with; amid γυναικός γυνη woman; wife ἧς ος who; what ἠγάπησας αγαπαω love πάσας πας all; every ἡμέρας ημερα day ζωῆς ζωη life; vitality ματαιότητός ματαιοτης superficiality σου σου of you; your τὰς ο the δοθείσας διδωμι give; deposit σοι σοι you ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun πάσας πας all; every ἡμέρας ημερα day ματαιότητός ματαιοτης superficiality σου σου of you; your ὅτι οτι since; that αὐτὸ αυτος he; him μερίς μερις portion σου σου of you; your ἐν εν in τῇ ο the ζωῇ ζωη life; vitality σου σου of you; your καὶ και and; even ἐν εν in τῷ ο the μόχθῳ μοχθος toil σου σου of you; your ᾧ ος who; what σὺ συ you μοχθεῖς μοχθεω under; by τὸν ο the ἥλιον ηλιος sun 9:9 רְאֵ֨ה rᵊʔˌē ראה see חַיִּ֜ים ḥayyˈîm חַיִּים life עִם־ ʕim- עִם with אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָהַ֗בְתָּ ʔāhˈavtā אהב love כָּל־ kol- כֹּל whole יְמֵי֙ yᵊmˌê יֹום day חַיֵּ֣י ḥayyˈê חַיִּים life הֶבְלֶ֔ךָ hevlˈeḵā הֶבֶל breath אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לְךָ֙ lᵊḵˌā לְ to תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הֶבְלֶ֑ךָ hevlˈeḵā הֶבֶל breath כִּ֣י kˈî כִּי that ה֤וּא hˈû הוּא he חֶלְקְךָ֙ ḥelqᵊḵˌā חֵלֶק share בַּֽ bˈa בְּ in † הַ the חַיִּ֔ים ḥayyˈîm חַיִּים life וּ û וְ and בַ va בְּ in עֲמָ֣לְךָ֔ ʕᵃmˈālᵊḵˈā עָמָל labour אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you עָמֵ֖ל ʕāmˌēl עָמֵל labouring תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun 9:9. perfruere vita cum uxore quam diligis cunctis diebus vitae instabilitatis tuae qui dati sunt tibi sub sole omni tempore vanitatis tuae haec est enim pars in vita et in labore tuo quod laboras sub soleLive joyfully with the wife whom thou lovest, all the days of thy unsteady life, which are given to thee under the sun, all the time of thy vanity: for this is thy portion in life, and in thy labour wherewith thou labourest under the sun. 9. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in life, and in thy labour wherein thou labourest under the sun. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that [is] thy portion in [this] life, and in thy labour which thou takest under the sun: 9:9 Наслаждайся жизнью с женою, которую любишь, во все дни суетной жизни твоей, и которую дал тебе Бог под солнцем на все суетные дни твои; потому что это доля твоя в жизни и в трудах твоих, какими ты трудишься под солнцем. 9:9 ἰδὲ οραω view; see ζωὴν ζωη life; vitality μετὰ μετα with; amid γυναικός γυνη woman; wife ἧς ος who; what ἠγάπησας αγαπαω love πάσας πας all; every ἡμέρας ημερα day ζωῆς ζωη life; vitality ματαιότητός ματαιοτης superficiality σου σου of you; your τὰς ο the δοθείσας διδωμι give; deposit σοι σοι you ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun πάσας πας all; every ἡμέρας ημερα day ματαιότητός ματαιοτης superficiality σου σου of you; your ὅτι οτι since; that αὐτὸ αυτος he; him μερίς μερις portion σου σου of you; your ἐν εν in τῇ ο the ζωῇ ζωη life; vitality σου σου of you; your καὶ και and; even ἐν εν in τῷ ο the μόχθῳ μοχθος toil σου σου of you; your ᾧ ος who; what σὺ συ you μοχθεῖς μοχθεω under; by τὸν ο the ἥλιον ηλιος sun 9:9 רְאֵ֨ה rᵊʔˌē ראה see חַיִּ֜ים ḥayyˈîm חַיִּים life עִם־ ʕim- עִם with אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָהַ֗בְתָּ ʔāhˈavtā אהב love כָּל־ kol- כֹּל whole יְמֵי֙ yᵊmˌê יֹום day חַיֵּ֣י ḥayyˈê חַיִּים life הֶבְלֶ֔ךָ hevlˈeḵā הֶבֶל breath אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לְךָ֙ lᵊḵˌā לְ to תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הֶבְלֶ֑ךָ hevlˈeḵā הֶבֶל breath כִּ֣י kˈî כִּי that ה֤וּא hˈû הוּא he חֶלְקְךָ֙ ḥelqᵊḵˌā חֵלֶק share בַּֽ bˈa בְּ in † הַ the חַיִּ֔ים ḥayyˈîm חַיִּים life וּ û וְ and בַ va בְּ in עֲמָ֣לְךָ֔ ʕᵃmˈālᵊḵˈā עָמָל labour אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you עָמֵ֖ל ʕāmˌēl עָמֵל labouring תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun 9:9. perfruere vita cum uxore quam diligis cunctis diebus vitae instabilitatis tuae qui dati sunt tibi sub sole omni tempore vanitatis tuae haec est enim pars in vita et in labore tuo quod laboras sub sole Live joyfully with the wife whom thou lovest, all the days of thy unsteady life, which are given to thee under the sun, all the time of thy vanity: for this is thy portion in life, and in thy labour wherewith thou labourest under the sun. 9. Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in life, and in thy labour wherein thou labourest under the sun. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:9: Live joyfully with the wife whom thou lovest - Marry prudently, keep faithfully attached to the wife thou hast chosen, and rejoice in the labor of thy hands. Some understand this as the words of the libertine objector: "Live joyfully with the woman whom thou lovest best." But this does not comport so well with the scope of the place. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:9: Live joyfully: Heb. See, or Enjoy life with the wife: Pro 5:18, Pro 5:19, Pro 18:22, Pro 19:14; Mal 2:15 all the days of the life: Ecc 6:12; Psa 39:5, Psa 144:4 for: Ecc 2:10, Ecc 2:24, Ecc 3:13, Ecc 3:22, Ecc 5:18 John Gill 9:9 Live joyfully with the wife whom thou lovest,.... Or "see", or "enjoy life" (d): this is one of the ways of enjoying life comfortably, and one of the principal ones; that if a man has a wife whom he ought to love as himself as his own flesh, to take delight in her company, be pleasant with her, and rejoice in her, Prov 5:18; and this here may be put for all that pleasure and satisfaction which may be lawfully had in the enjoyment of all other relations and friends; which adds no small part to the comfort of a man's life; all the days of the life of thy vanity; a wife is for life, and not after a while to be divorced; and to be lived joyfully with, not for a short time only, but all the days of life; which he hath given thee under the sun; that is, either which wife God has given thee; for a wife is the gift of God, Gen 3:12; and which is a gift under the sun; for above it, or in heaven, and in a future state, there is no marrying nor giving in marriage, Lk 20:35; or which days he hath given thee, so the Septuagint, Vulgate Latin, and Arabic versions. It is added, all the days of thy vanity; which is repeated, that it might be observed that the life of man is but a vain life, a vapour that soon vanishes away, and man in it, at his best estate, is vanity; and that notwithstanding all the enjoyments of life in the most comfortable manner here directed to, yet still the doctrine he set out with must be remembered, that all is vanity, Eccles 1:2; for that is thy portion in this life, and in thy labour which thou takest under the sun; this is all the outward happiness of a man in this life, and all the use, profit, and advantage of his labours, to eat and drink cheerfully, to clothe decently, to debar himself of nothing of lawful pleasure, particularly to live joyfully with his wife, and enjoy his friends; this is the utmost of outward felicity he can partake of, and this he should not deny himself. Ben Melech restrains this portion to a wife, and joyful living with her; but it is best to include all that goes before. (d) "vide vitam", Pagninus, Vatablus, Drusius, Mercerus, Cocceius; "vel vitas", Montanus; "perfruere vita", V. L. "fracre vita", Junius & Tremellius, Piscator, Gejerus, Rambachius; so Broughton. John Wesley 9:9 Vanity - Of this vain and frail life. Robert Jamieson, A. R. Fausset and David Brown 9:9 wife . . . lovest--godly and true love, opposed to the "snares" of the "thousand" concubines (Eccles 7:26, Eccles 7:28), "among" whom Solomon could not find the true love which joins one man to one woman (Prov 5:15, Prov 5:18-19; Prov 18:22; Prov 19:14).
9:109:10: Զամենայն ինչ որ ինչ գտցէ ձեռն քո գործել, որչափ ՚ի կարի քում իցէ գործեսջիր. զի ո՛չ է խորհուրդ եւ գիտութիւն եւ իմաստութիւն ՚ի դժոխս յոր դու երթալոցն ես[8590]։[8590] Ոմանք. Զամենայն որ ինչ գտանիցի ՚ի ձեռն քո առնել, որքան է զօրութիւն քո արա՛. վասն զի ո՛չ է գործ եւ խորհուրդ։ Ուր Ոսկան. եւ իմաստութիւն եղիցին ՚ի դժոխս, յոր։ 10 Այն ամէնը, ինչ քո ձեռքից կը գայ անելու, արա՛ քո կարողութեան չափով, որովհետեւ գերեզմանի մէջ, ուր պիտի գնաս, ո՛չ գործ կայ, ո՛չ խորհուրդ, ո՛չ գիտութիւն եւ ո՛չ էլ իմաստութիւն: 10 Ձեռքդ ինչ որ գտնէ ընելու, Բոլոր ուժովդ ըրէ, Քանզի գերեզմանիդ մէջ Գործ, խորհուրդ, գիտութիւն ու իմաստութիւն չկայ։ Զամենայն ինչ որ ինչ գտցէ ձեռն քո գործել, որչափ ի կարի քում իցէ` գործեսջիր. զի ոչ գործ եւ խորհուրդ եւ գիտութիւն եւ իմաստութիւն եղիցին ի դժոխս յոր դու երթալոցն ես: 9:10: Զամենայն ինչ որ ինչ գտցէ ձեռն քո գործել, որչափ ՚ի կարի քում իցէ գործեսջիր. զի ո՛չ է խորհուրդ եւ գիտութիւն եւ իմաստութիւն ՚ի դժոխս յոր դու երթալոցն ես[8590]։ [8590] Ոմանք. Զամենայն որ ինչ գտանիցի ՚ի ձեռն քո առնել, որքան է զօրութիւն քո արա՛. վասն զի ո՛չ է գործ եւ խորհուրդ։ Ուր Ոսկան. եւ իմաստութիւն եղիցին ՚ի դժոխս, յոր։ 10 Այն ամէնը, ինչ քո ձեռքից կը գայ անելու, արա՛ քո կարողութեան չափով, որովհետեւ գերեզմանի մէջ, ուր պիտի գնաս, ո՛չ գործ կայ, ո՛չ խորհուրդ, ո՛չ գիտութիւն եւ ո՛չ էլ իմաստութիւն: 10 Ձեռքդ ինչ որ գտնէ ընելու, Բոլոր ուժովդ ըրէ, Քանզի գերեզմանիդ մէջ Գործ, խորհուրդ, գիտութիւն ու իմաստութիւն չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	9:109:10 Все, что может рука твоя делать, по силам делай; потому что в могиле, куда ты пойдешь, нет ни работы, ни размышления, ни знания, ни мудрости. 9:10 πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever εὕρῃ ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your τοῦ ο the ποιῆσαι ποιεω do; make ὡς ως.1 as; how ἡ ο the δύναμίς δυναμις power; ability σου σου of you; your ποίησον ποιεω do; make ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ποίημα ποιημα product; poem καὶ και and; even λογισμὸς λογισμος account καὶ και and; even γνῶσις γνωσις knowledge; knowing καὶ και and; even σοφία σοφια wisdom ἐν εν in ᾅδῃ αδης Hades ὅπου οπου where σὺ συ you πορεύῃ πορευομαι travel; go ἐκεῖ εκει there 9:10 כֹּ֠ל kˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֧א timṣˈā מצא find יָֽדְךָ֛ yˈāḏᵊḵˈā יָד hand לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in כֹחֲךָ֖ ḵōḥᵃḵˌā כֹּחַ strength עֲשֵׂ֑ה ʕᵃśˈē עשׂה make כִּי֩ kˌî כִּי that אֵ֨ין ʔˌên אַיִן [NEG] מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed וְ wᵊ וְ and חֶשְׁבֹּון֙ ḥešbôn חֶשְׁבֹּון account וְ wᵊ וְ and דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge וְ wᵊ וְ and חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom בִּ bi בְּ in שְׁאֹ֕ול šᵊʔˈôl שְׁאֹול nether world אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֖ה ʔattˌā אַתָּה you הֹלֵ֥ךְ hōlˌēḵ הלך walk שָֽׁמָּה׃ ס šˈāmmā . s שָׁם there 9:10. quodcumque potest manus tua facere instanter operare quia nec opus nec ratio nec scientia nec sapientia erunt apud inferos quo tu properasWhatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening. 10. Whatsoever thy hand findeth to do, do with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Whatsoever thy hand findeth to do, do [it] with thy might; for [there is] no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest: 9:10 Все, что может рука твоя делать, по силам делай; потому что в могиле, куда ты пойдешь, нет ни работы, ни размышления, ни знания, ни мудрости. 9:10 πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever εὕρῃ ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your τοῦ ο the ποιῆσαι ποιεω do; make ὡς ως.1 as; how ἡ ο the δύναμίς δυναμις power; ability σου σου of you; your ποίησον ποιεω do; make ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ποίημα ποιημα product; poem καὶ και and; even λογισμὸς λογισμος account καὶ και and; even γνῶσις γνωσις knowledge; knowing καὶ και and; even σοφία σοφια wisdom ἐν εν in ᾅδῃ αδης Hades ὅπου οπου where σὺ συ you πορεύῃ πορευομαι travel; go ἐκεῖ εκει there 9:10 כֹּ֠ל kˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֧א timṣˈā מצא find יָֽדְךָ֛ yˈāḏᵊḵˈā יָד hand לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make בְּ bᵊ בְּ in כֹחֲךָ֖ ḵōḥᵃḵˌā כֹּחַ strength עֲשֵׂ֑ה ʕᵃśˈē עשׂה make כִּי֩ kˌî כִּי that אֵ֨ין ʔˌên אַיִן [NEG] מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed וְ wᵊ וְ and חֶשְׁבֹּון֙ ḥešbôn חֶשְׁבֹּון account וְ wᵊ וְ and דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge וְ wᵊ וְ and חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom בִּ bi בְּ in שְׁאֹ֕ול šᵊʔˈôl שְׁאֹול nether world אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֖ה ʔattˌā אַתָּה you הֹלֵ֥ךְ hōlˌēḵ הלך walk שָֽׁמָּה׃ ס šˈāmmā . s שָׁם there 9:10. quodcumque potest manus tua facere instanter operare quia nec opus nec ratio nec scientia nec sapientia erunt apud inferos quo tu properas Whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening. 10. Whatsoever thy hand findeth to do, do with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:10: Whatsoever thy hand findeth to do - Examine here the What the How, and the Why. I. What is necessary to be done in this life, in reference to another? 1. Turn from sin. 2. Repent. 3. Frequent the ordinances of God, and associate with the upright. 4. Read the Scriptures. 5. Pray for pardon. 6. Believe on the Lord Jesus, that thou mayest obtain it. 7. Look for the gift of the Holy Spirit. 8. Bring forth in their seasons the fruits of it - (1) Repentance, (2) Faith; and (3) The Holy Spirit. 9. Live to get good. 10. And to do good. 11. And refer every purpose and act to the eternal world. II. How should these be done? With thy might. 1. Be fully convinced of the necessity of these things. 2. Be determined to act according to this conviction. 3. Then act with all thy strength; put forth all thy power in avoiding evil, repenting of sin, etc., etc. III. Why should this be done? 1. Because thou art a dying man. 2. Thou art going into the grave. 3. When thou leavest this life, thy state of probation, with all its advantages, is eternally ended. 4. If thou die in sin, where God is thou shalt never come. For, 1. There is no work by which thou mayest profit; 2. No device by which thou mayest escape punishment; 3. No knowledge of any means of help; and, 4. No wisdom - restoration of the soul to the favor and image of God, in that grave whither thou goest. Therefore, work while it is called to-day. My old MS. Bible translates this nervously: Whatever thinge may thin hond don, besily wirch: for nouther were, ne resoun, ne wisdom, ne keennyng schuln be a nentis hell, whither thou gost. Properly speaking, every sinner is going to hell, and the wisdom of God calls upon him to turn and live. Albert Barnes: Notes on the Bible - 1834 9:10 The works which we carry on here with the combined energies of body and soul come to an end in the hour of death, when the soul enters a new sphere of existence, and body and soul cease to act together. Compare Joh 9:4. Device - See Ecc 7:25 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:10: thy hand: Num 13:30; Ch1 22:19, Ch1 28:20, Ch1 29:2, Ch1 29:3; Ch2 31:20, Ch2 31:21; Ezr 6:14, Ezr 6:15; Neh 2:12-20, Neh 3:1-16, Neh 4:2, Neh 4:6, Neh 4:9-13, Neh 4:17-23, Neh 13:8-31; Psa 71:15-18; Jer 29:13; Mat 6:33; Joh 4:34; Rom 12:11, Rom 15:18-20; Co1 9:24, Co1 9:26; Co1 15:10, Co1 16:10; Eph 5:16; Col 3:23; Pe2 1:12-15 for: Ecc 9:5, Ecc 9:6, Ecc 11:3; Job 14:7-12; Psa 6:5, Psa 88:10-12; Isa 38:18, Isa 38:19; Joh 9:4; Act 20:25-31 John Gill 9:10 Whatsoever thy hand findeth to do,.... Not anything that is evil, which is near at hand, and easy to be found, and is in the power of men's hands to do, Rom 7:21; for this is forbidden of God, abominable to him, and hurtful to men; but whatsoever is good; so the Targum, "to do good and alms to the poor;'' even all good works in general, which God requires of men, and it is their duty to do; though they are not meritorious of anything at his hands, nor is there justification or salvation by them; yet should be done in obedience to the will of God, in gratitude to him for mercies received, and for his glory; as also for the profit of men, and for our own good; for the evidence of grace, and to preserve our characters from the insults and reproaches of men. Whatever is found written in the book of God should be done; not what is of a ceremonial kind, and now abolished, but everything of a moral nature, and of positive institution, under Gospel times; as all Gospel ordinances, and whatever falls within a man's calling: for every man has a work to do; in every station, as magistrates and subjects; in every relation, as husband and wife, parents and children, masters and servants; in every business of life men are called to; which they should attend, for the good of themselves and families, the relief of the poor, and the support of the interest of religion: and in religious things everyone has his work to do; the minister, in preaching and administering ordinances; the deacon, in taking care of the poor; private Christians, in praying in their closets and families, in hearing the word, making a profession of religion, and attending on ordinances; and, as opportunity serves, should do good to all men, especially to the saints, Gal 6:10; and whatsoever is in the power of their hands, as this phrase signifies, Lev 12:8. Aben Ezra refers it to the delights and pleasures of life, such as before mentioned; which may be allowed, when used in a lawful and moderate manner; do it with thy might; or "strength"; for though men have no might or strength of their own to do good, which is lost by sin; yea, even good men, of themselves, and without Christ, his spirit and grace, can do nothing spiritually good; yet there is strength in him, and to be had from him; and who should be applied to for it, and who gives it, Is 40:29; the phrase denotes intenseness of spirit, vigour of mind, activity and fervency; doing that which is good, cheerfully and diligently, and not in a negligent careless manner; see Deut 6:5; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest; this, and not then, is our working time; good men at death cease from their labours in the grave, as the night in which no man can "work", Rev_ 14:13; then the liberal man can no more "devise" liberal ways and means of doing good; his purposes of doing good are broken off; and no more plans can be laid, or designs formed, for the glory of God and the good of fellow creatures: and no more "knowledge" of objects to do good unto; nor any improvement in any kind of knowledge, natural or spiritual: nor "wisdom" and prudence in the management of affairs, to answer some good ends and purposes; nor opportunity of attaining that wisdom by the Scriptures, and by the ministry of the word, which make men wise unto salvation: and now, since every man is going to the grave, his long home, the place appointed for all living, and this, is the way of all flesh; and every step he has taken, and does take, is a step to the grave; therefore it is incumbent on him to do all the good he can in life. John Wesley 9:10 Whatsoever - Whatever thou hast opportunity and ability to do, do it with unwearied diligence, and vigour and expedition. For - Thou canst neither design nor act any thing there tending to thy own comfort or advantage. Robert Jamieson, A. R. Fausset and David Brown 9:10 Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it. hand, &c.-- (Lev 12:8, Margin; 1Kings 10:7, Margin). thy might--diligence (Deut 6:5; Jer 48:10, Margin). no work . . . in the grave-- (Jn 9:4; Rev_ 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].
9:119:11: Դարձայ եւ տեսի ՚ի ներքոյ արեգական, զի ո՛չ թեթեւա՛ց են ընթացք, եւ ո՛չ զօրաւորաց պատերազմն, եւ ո՛չ իմաստնոց հաց, եւ ո՛չ հանճարեղաց մեծութիւն, եւ ո՛չ գիտնոց շնորհք։ Զի ժամանակ է, եւ պատահար պատահէ ամենեցուն նոցա[8591]։ [8591] Ոմանք. Վասն զի ժամանակք եւ դիպուածք պատահեն ամենեցուն։ 11 Դարձեալ տեսայ արեգակի ներքոյ, որ ասպարէզը վազողներինը չէ, ոչ էլ պատերազմը՝ քաջերինը, ոչ էլ հացը՝ իմաստուններինը, ոչ էլ հարստութիւնը՝ հանճարներինը եւ ոչ էլ շնորհը՝ գիտուններինը, որովհետեւ կը գայ ժամանակ, երբ բոլորին էլ կը պատահի նոյն դիպուածը: 11 Դարձայ ու արեւուն տակ տեսայ, Թէ ճամբան վազողներունը չէ, Պատերազմը զօրաւորներունը չէ Նաեւ հացը իմաստուններունը չէ, Հարստութիւնն ալ հանճարեղներունը չէ, Նաեւ շնորհքը գիտուններունը չէ. Հապա ժամանակ ու դիպուած կը պատահին ամենուն։ Դարձայ եւ տեսի ի ներքոյ արեգական, զի ոչ թեթեւաց են ընթացք, եւ ոչ զօրաւորաց պատերազմ, եւ ոչ իմաստնոց հաց, եւ ոչ հանճարեղաց մեծութիւն, եւ ոչ գիտնոց շնորհք. զի ժամանակ եւ պատահար պատահէ ամենեցուն նոցա: 9:11: Դարձայ եւ տեսի ՚ի ներքոյ արեգական, զի ո՛չ թեթեւա՛ց են ընթացք, եւ ո՛չ զօրաւորաց պատերազմն, եւ ո՛չ իմաստնոց հաց, եւ ո՛չ հանճարեղաց մեծութիւն, եւ ո՛չ գիտնոց շնորհք։ Զի ժամանակ է, եւ պատահար պատահէ ամենեցուն նոցա[8591]։ [8591] Ոմանք. Վասն զի ժամանակք եւ դիպուածք պատահեն ամենեցուն։ 11 Դարձեալ տեսայ արեգակի ներքոյ, որ ասպարէզը վազողներինը չէ, ոչ էլ պատերազմը՝ քաջերինը, ոչ էլ հացը՝ իմաստուններինը, ոչ էլ հարստութիւնը՝ հանճարներինը եւ ոչ էլ շնորհը՝ գիտուններինը, որովհետեւ կը գայ ժամանակ, երբ բոլորին էլ կը պատահի նոյն դիպուածը: 11 Դարձայ ու արեւուն տակ տեսայ, Թէ ճամբան վազողներունը չէ, Պատերազմը զօրաւորներունը չէ Նաեւ հացը իմաստուններունը չէ, Հարստութիւնն ալ հանճարեղներունը չէ, Նաեւ շնորհքը գիտուններունը չէ. Հապա ժամանակ ու դիպուած կը պատահին ամենուն։ zohrab-1805▾ eastern-1994▾ western am▾	9:119:11 И обратился я, и видел под солнцем, что не проворным достается успешный бег, не храбрым победа, не мудрым хлеб, и не у разумных богатство, и не искусным благорасположение, но время и случай для всех их. 9:11 ἐπέστρεψα επιστρεφω turn around; return καὶ και and; even εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that οὐ ου not τοῖς ο the κούφοις κουφος the δρόμος δρομος running; course καὶ και and; even οὐ ου not τοῖς ο the δυνατοῖς δυνατος possible; able ὁ ο the πόλεμος πολεμος battle καί και and; even γε γε in fact οὐ ου not τοῖς ο the σοφοῖς σοφος wise ἄρτος αρτος bread; loaves καί και and; even γε γε in fact οὐ ου not τοῖς ο the συνετοῖς συνετος comprehending; intelligent πλοῦτος πλουτος wealth; richness καί και and; even γε γε in fact οὐ ου not τοῖς ο the γινώσκουσιν γινωσκω know χάρις χαρις grace; regards ὅτι οτι since; that καιρὸς καιρος season; opportunity καὶ και and; even ἀπάντημα απαντημα meet with τοῖς ο the πᾶσιν πας all; every αὐτοῖς αυτος he; him 9:11 שַׁ֜בְתִּי šˈavtî שׁוב return וְ wᵊ וְ and רָאֹ֣ה rāʔˈō ראה see תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּ֣י kˈî כִּי that לֹא֩ lˌō לֹא not לַ la לְ to † הַ the קַּלִּ֨ים qqallˌîm קַל light הַ ha הַ the מֵּרֹ֜וץ mmērˈôṣ מֵרֹוץ running וְ wᵊ וְ and לֹ֧א lˈō לֹא not לַ la לְ to † הַ the גִּבֹּורִ֣ים ggibbôrˈîm גִּבֹּור vigorous הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וְ֠ wᵊ וְ and גַם ḡˌam גַּם even לֹ֣א lˈō לֹא not לַ la לְ to † הַ the חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even לֹ֤א lˈō לֹא not לַ la לְ to † הַ the נְּבֹנִים֙ nnᵊvōnîm בין understand עֹ֔שֶׁר ʕˈōšer עֹשֶׁר riches וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even לֹ֥א lˌō לֹא not לַ la לְ to † הַ the יֹּדְעִ֖ים yyōḏᵊʕˌîm ידע know חֵ֑ן ḥˈēn חֵן grace כִּי־ kî- כִּי that עֵ֥ת ʕˌēṯ עֵת time וָ wā וְ and פֶ֖גַע fˌeḡaʕ פֶּגַע occurrence יִקְרֶ֥ה yiqrˌeh קרה meet אֶת־ ʔeṯ- אֵת [object marker] כֻּלָּֽם׃ kullˈām כֹּל whole 9:11. verti me alio vidique sub sole nec velocium esse cursum nec fortium bellum nec sapientium panem nec doctorum divitias nec artificum gratiam sed tempus casumque in omnibusI turned me to another thing, and I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skilful: but time and chance in all. 11. I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but fame and chance happeneth to them all. I returned, and saw under the sun, that the race [is] not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all: 9:11 И обратился я, и видел под солнцем, что не проворным достается успешный бег, не храбрым победа, не мудрым хлеб, и не у разумных богатство, и не искусным благорасположение, но время и случай для всех их. 9:11 ἐπέστρεψα επιστρεφω turn around; return καὶ και and; even εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that οὐ ου not τοῖς ο the κούφοις κουφος the δρόμος δρομος running; course καὶ και and; even οὐ ου not τοῖς ο the δυνατοῖς δυνατος possible; able ὁ ο the πόλεμος πολεμος battle καί και and; even γε γε in fact οὐ ου not τοῖς ο the σοφοῖς σοφος wise ἄρτος αρτος bread; loaves καί και and; even γε γε in fact οὐ ου not τοῖς ο the συνετοῖς συνετος comprehending; intelligent πλοῦτος πλουτος wealth; richness καί και and; even γε γε in fact οὐ ου not τοῖς ο the γινώσκουσιν γινωσκω know χάρις χαρις grace; regards ὅτι οτι since; that καιρὸς καιρος season; opportunity καὶ και and; even ἀπάντημα απαντημα meet with τοῖς ο the πᾶσιν πας all; every αὐτοῖς αυτος he; him 9:11 שַׁ֜בְתִּי šˈavtî שׁוב return וְ wᵊ וְ and רָאֹ֣ה rāʔˈō ראה see תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּ֣י kˈî כִּי that לֹא֩ lˌō לֹא not לַ la לְ to † הַ the קַּלִּ֨ים qqallˌîm קַל light הַ ha הַ the מֵּרֹ֜וץ mmērˈôṣ מֵרֹוץ running וְ wᵊ וְ and לֹ֧א lˈō לֹא not לַ la לְ to † הַ the גִּבֹּורִ֣ים ggibbôrˈîm גִּבֹּור vigorous הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וְ֠ wᵊ וְ and גַם ḡˌam גַּם even לֹ֣א lˈō לֹא not לַ la לְ to † הַ the חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even לֹ֤א lˈō לֹא not לַ la לְ to † הַ the נְּבֹנִים֙ nnᵊvōnîm בין understand עֹ֔שֶׁר ʕˈōšer עֹשֶׁר riches וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even לֹ֥א lˌō לֹא not לַ la לְ to † הַ the יֹּדְעִ֖ים yyōḏᵊʕˌîm ידע know חֵ֑ן ḥˈēn חֵן grace כִּי־ kî- כִּי that עֵ֥ת ʕˌēṯ עֵת time וָ wā וְ and פֶ֖גַע fˌeḡaʕ פֶּגַע occurrence יִקְרֶ֥ה yiqrˌeh קרה meet אֶת־ ʔeṯ- אֵת [object marker] כֻּלָּֽם׃ kullˈām כֹּל whole 9:11. verti me alio vidique sub sole nec velocium esse cursum nec fortium bellum nec sapientium panem nec doctorum divitias nec artificum gratiam sed tempus casumque in omnibus I turned me to another thing, and I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skilful: but time and chance in all. 11. I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but fame and chance happeneth to them all. 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 11-12: Но взирая радостными глазами на жизнь, человек ни на одну минуту не должен забывать о своей зависимости от времени и случая; он должен приготовиться ко всякой случайности, так как обыкновенно случается, что внешний успех не соответствует внутреннему достоинству человека. Благодаря полной неизвестности будущего человек не в состоянии бывает предупредить печальное для него стечение обстоятельств. Matthew Henry: Concise Commentary on the Whole Bible - 1706 11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. 12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. The preacher here, for a further proof of the vanity of the world, and to convince us that all our works are in the hand of God, and not in our own hand, shows the uncertainty and contingency of future events, and how often they contradict the prospects we have of them. He had exhorted us (v. 10) to do what we have to do with all our might; but here he reminds us that, when we have done all, we must leave the issue with God, and not be confident of the success. I. We are often disappointed of the good we had great hopes of, v. 11. Solomon had himself made the observation, and so has many a one since, that events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities. Nulli fortuna tam dedita est ut multa tentanti ubique respondeat--Fortune surrenders herself to no one so as to ensure him success, however numerous his undertakings. Seneca. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon God, from whom every man's judgment proceeds. 1. He gives instances of disappointment, even where means and instruments were most encouraging and promised fair. (1.) One would think that the lightest of foot should, in running, win the prize; and yet the race is not always to the swift; some accident happens to retard them, or they are too secure, and therefore remiss, and let those that are slower get the start of them. (2.) One would think that, in fighting, the most numerous and powerful army should be always victorious, and, in single combat, that the bold and mighty champion should win the laurel; but the battle is not always to the strong; a host of Philistines was once put to flight by Jonathan and his man; one of you shall chase a thousand; the goodness of the cause has often carried the day against the most formidable power. (3.) One would think that men of sense should always be men of substance, and that those who know how to live in the world should not only have a plentiful maintenance, but get great estates; and yet it does not always prove so; even bread is not always to the wise, much less riches always to men of understanding. Many ingenious men, and men of business, who were likely to thrive in the world, have strangely gone backward and come to nothing. (4.) One would think that those who understand men, and have the art of management, should always get preferment and obtain the smiles of great men; but many ingenious men have been disappointed, and have spent their days in obscurity, nay, have fallen into disgrace, and perhaps have ruined themselves by those very methods by which they hoped to raise themselves, for favour is not always to men of skill, but fools are favoured and wise men frowned upon. 2. He resolves all these disappointments into an over-ruling power and providence, the disposals of which to us seem casual, and we call them chance, but really they are according to the determinate counsel and foreknowledge of God, here called time, in the language of this book, ch. iii. 1; Ps. xxxi. 15. Time and chance happen to them all. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the divine will. We must use means, but not trust to them; if we succeed, we must give God the praise (Ps. xliv. 3); if we be crossed, we must acquiesce in his will and take our lot. II. We are often surprised with the evils we were in little fear of (v. 12): Man knows not his time, the time of his calamity, his fall, his death, which, in scripture, is called our day and our hour. 1. We know not what troubles are before us, which will take us off our business, and take us out of the world, what time and chance will happen to us, nor what one day, or a night, may bring forth. It is not for us to know the times, no, not our own time, when or how we shall die. God has, in wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we may meet with trouble in that very thing wherein we promise ourselves the greatest satisfaction and advantage; as the fishes and the birds are drawn into the snare and net by the bait laid to allure them, which they greedily catch at, so are the sons of men often snared in an evil time, when it falls suddenly upon them, before they are aware. And these things too come alike to all. Men often find their bane where they sought their bless, and catch their death where they thought to find a prize. Let us therefore never be secure, but always ready for changes, that, though they may be sudden, they may be no surprise or terror to us. Adam Clarke: Commentary on the Bible - 1831 9:11: The race is not to the swift - It is not by swiftness, nor by strength and valor, that races are gained and battles won. God causes the lame often to take the prey, the prize; and so works that the weak overthrow the strong; therefore, no man should confide in himself. All things are under the government, and at the disposal of God. But time and chance - עת eth, time or opportunity, and פגע pega, incident or occurrence: - Happeneth to them all - Every man has what may be called time and space to act in, and opportunity to do a particular work. But in this Time and Opportunity there is Incident, what may fall in; and Occurrence, what may meet and frustrate an attempt. These things should be wisely weighed, and seriously balanced; for those four things belong to every human action. While you have Time, seek an Opportunity to do what is right; but calculate on hinderances and oppositions, because time and opportunity have their Incident and Occurrence. Coverdale translates this verse well: "I sawe that in runnynge, it helpeth not to be swift; in batayll, it helpeth not to be stronge; to fedynge, it helpeth not to be wyse; to riches, it helpeth not to be sutyll; to be had in favoure, it helpeth not to be connynge; but that all lyeth in time and fortune." Albert Barnes: Notes on the Bible - 1834 9:11 Chance - Or, "incident," that which comes to us from without, one of the external events described in Eccl. 3. Compare Ecc 2:14 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:11: returned: Ecc 2:12, Ecc 4:1, Ecc 4:4; Mal 3:18 that the race: Sa1 17:50; Sa2 2:18-23, Sa2 17:14, Sa2 17:23; Psa 33:16, Psa 33:17, Psa 73:6, Psa 73:7, Psa 147:10, Psa 147:11; Jer 9:23, Jer 46:6; Amo 2:14-16 but: Ecc 2:14, Ecc 2:15, Ecc 3:14, Ecc 3:17, Ecc 7:13; Sa1 2:3-10; Job 5:11-14, Job 34:29; Pro 21:30, Pro 21:31; Lam 3:37, Lam 3:38; Dan 4:35; Eph 1:11 Carl Friedrich Keil and Franz Delitzsch 9:11 "Further, I came to see under the sun, that the race belongs not to the swift, and the war not to the heroes, and also not bread to the wise man, and not riches to the prudent, and not favour to men of knowledge; for time and chance happeneth to them all." The nearest preceding רא, to which this ורב ורא suitably connects itself, is at Eccles 8:17. Instead of redii et videndo quidem = rursus vidi (cf. Eccles 8:9 and under Eccles 9:1), we had at Eccles 4:1 the simpler expression, redii et vidi. The five times repeated ל is that of property, of that, viz., by virtue of which one is master of that which is named, has power over it, disposes of it freely. The race belongs not to the swift (מרוץ, masc. to מרוּצה, only here), i.e., their fleetness is yet no guarantee that on account of it they will reach the goal. Luther freely: "To be fleet does not help in running," i.e., running to an object or goal. "The war belongs not to the heroes," means that much rather it belongs to the Lord, 1Kings 17:47. - God alone gives the victory (Ps 33:16). Even so the gaining of bread, riches, favour (i.e., influence, reputation), does not lie in wisdom, prudence, knowledge of themselves, as an indispensable means thereto; but the obtaining of them, or the not obtaining of them, depends on times and circumstances which lie beyond the control of man, and is thus, in the final result, conditioned by God (cf. Rom 9:16); (Note: But not Jer 9:22; this passage, referred to by Bernstein, is of a different nature.) time and fate happen to all whose ability appears to warrant the issue, they both time and fate encounter them and bar to them the way; they are in an inexplicable manner dependent on both, and helplessly subject to them. As the idea of spiritual superiority is here expressed in a threefold manner by הח (whence לה of the plur., also with the art. Eccles 9:1; Ex 36:4; Esther 1:13), 'הן, and היּ, so at Is 11:2, the gifts of "wisdom," "counsel," and "knowledge" follow each other. 'Eth is here "time" with its special circumstances (conjunctures), and pega', "accident," particularly as an adversity, disappointment of the word is used also without any addition (3Kings 5:18) of misfortune (cf. שיר פגעים, Ps 3:1-8; 91). The masc. יק is regulated after וף; 'eth can, however, be used in the masc., Song 2:12; Bttch. 648, viz., "with the misapprehension of its origin" (v. Orelli). This limitation of man in his efforts, in spite of all his capacity, has its reason in this, that he is on the whole not master of his own life: Geneva 1599 9:11 I returned, and saw under the sun, that the race [is] not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and (f) chance happeneth to them all. (f) Thus the worldlings say to prove that all things are lawful for them and attribute that to chance and fortune which is done by the providence of God. John Gill 9:11 I returned, and saw under the sun,.... The wise man returned to his former subject, concerning the same events happening to all sorts of persons, righteous and wicked, wise and unwise, Eccles 10:1; and enlarged upon it in his mind; and took notice of various things done under the sun, and made the following remarks: and whereas he had exhorted men to use all their might in doing the duties of their calling while they lived here; he suggests, that they should not depend upon, and promise themselves, anything from their own strength and wisdom; but have a regard to the providence of God, that superintends all affairs, and gives or withholds success as he pleases; since it may be observed, that the race is not to the swift; swiftness oftentimes is of no service to a man to escape dangers, as may be seen in the case of Asahel and others, 2Kings 2:18; so the Targum, "men who are swift as eagles are not helped by running to escape from death in battle.'' Or the sense may be, that the swift are not always made use of in running a race; or, if they are, they do not always win the prize, something or other happens to hinder them; they fall, or become lame, when one more slow gets the advantage of them, 1Cor 9:24; and so in spiritual things, one that is ready to halt, as David says of himself, gets to heaven, and is saved, Ps 38:17; when others, at first starting or setting out in a profession, run well for a while, as the Galatians did, Gal 5:7; but afterwards drop and fall short; for "it is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy", Rom 9:16; nor the battle to the strong: as not to the Midianites, nor to Goliath, nor to Abner, in whom Jarchi instances; victory is not always on the side of the mighty and the many, but oftentimes on the side of the weak and few; see 2Chron 14:9; so in spirituals, such who go forth in their own strength against an enemy, trusting in it, fall; while weak believers, depending on the grace and strength of Christ, wrestle with principalities and powers, and come off victorious; neither yet bread to the wise: the Targum adds, in a time of famine, when their wisdom cannot help them; but the sense rather is, that skilful artificers, in any trade or business, do not always get the best livelihood, yea, sometimes want the necessaries of life, or eat the bread of sorrow, when persons of meaner capacities shall thrive and flourish; and even the wisest of men sometimes have been obliged to others for bread, as was the case of David, 1Kings 21:3; and even of a wiser than he, our Lord himself, Lk 8:2; and as for the wise men of this world, the bread of life, Christ Jesus, is neither enjoyed nor sought after by them; nor yet riches to men of understanding; mention is afterwards made of a wise man that was poor, Jarchi instances in Job; and, on the other hand, sometimes fools are rich, as Nabal and others; and as for the riches of grace, and treasures of spiritual knowledge, they are not usually given to the wise and prudent Mt 11:25; Nor yet favour to men of skill; to men of knowledge and learning, whose genius and abilities might be thought sufficient to recommend them to the favour, affection, and applause of men, and yet oftentimes fall herein; such who have the art of address and persuasion are not always able to ingratiate themselves, and gain the esteem of men: Jarchi interprets it of the favour of God, and instances in Moses; than whom there was not a more knowing and understanding man in Israel, yet could not by his prayer find grace and favour to enter into the land: but the Targum is better; "neither they that know understanding are helped by their knowledge to find favour in the eyes of a king;'' but time and chance happeneth to them all; to the swift and strong, the wise, understanding, and skilful; or to the swift and slow, to the strong and weak, to the wise and unwise; everything befalls them just as it is ordered by divine Providence; for there is a certain "time" fixed by the Lord for every event; and whatever seems casual and contingent to man, and which he is ready to call "chance", is noticing but "decree" with God, firm and unalterable; Plato (e) has the same expression. The word signifies "occurrence" (f), or event, which is under the wise direction and order of the providence of God, with respect to whom nothing comes by chance; and it is rendered "occurrent", 3Kings 5:4; and so it is here, by the Septuagint version, "occurrence" or "event"; and in the Targum, event by their star, which is fate: and Aben Ezra interprets it , the "superior ordination"; it is something we meet, or meets us, by divine appointment. Aben Ezra and Kimchi, who are followed by others, think that, from Eccles 10:4; to this, Solomon is speaking in the person of epicures and atheists; which is not likely, since it is not in character for such persons to talk of God's acceptance of men's works; of living joyfully with a wife; of this life being a life of vanity; and of death and the grave; and of diligence in working while the present life lasts. (e) , Plato de Leg. l. 4. p. 827. (f) "occursus", Montanus; "sive eventus", Mercerus, Rambachius; "occurrent", Broughton, John Wesley 9:11 But time - There are times or seasons, casual to men, but known by God, in which alone he will give men success. Robert Jamieson, A. R. Fausset and David Brown 9:11 This verse qualifies the sentiment, Eccles 9:7-9. Earthly "enjoyments," however lawful in their place (Eccles 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Eccles 8:17), we ought, therefore, not only to work God's work "with might" (Eccles 9:10), but also with the feeling that the event is wholly "in God's hand" (Eccles 9:1). race . . . not to the swift-- (2Kings 18:23); spiritually (Zeph 3:19; Rom 9:16). nor . . . battle to . . . strong-- (1Kings 17:47; 2Chron 14:9, 2Chron 14:11, 2Chron 14:15; Ps 33:16). bread--livelihood. favour--of the great. chance--seemingly, really Providence. But as man cannot "find it out" (Eccles 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
9:129:12: Քանզի ո՛չ իսկ գիտաց մարդն զժամանակ իւր։ Որպէս ձկունք որսացեալք ցանցիւք չարեօք, եւ որպէս թռչունք որսացեալք ՚ի ծուղակս. նոյնպէս հարկանին յորոգայթս որդիք մարդկան ՚ի ժամանակի չարի՝ յորժամ հասանիցէ ՚ի վերայ նոցա յանկարծակի[8592]։ [8592] Յօրինակին պակասէր. Քանզի ո՛չ իսկ գիտաց մարդն զժամանակ իւր։ Որպէս ձկունք որ՛՛։ Ոմանք. Ցանցիւք չարեաց, եւ որպէս թռչունք ըմբռնեալք ՚ի ծաւղակս, նոյնպէս անկանին յորո՛՛... ՚ի չար ժամանակի։ Ուր ոմանք. Ցանցիւք ձարեօք։ 12 Բայց մարդն իր ժամանակն անգամ չգիտէ եւ, ինչպէս ձկները, որ որսւում են նենգ ցանցերից, եւ թռչունները, որ բռնւում են ծուղակների մէջ, այնպէս էլ մարդկանց որդիներն են ընկնում չար ժամանակի որոգայթների մէջ, որ յանկարծակի բռնում է նրանց: 12 Վասն զի ժամանակն անգամ չի գիտեր։Ինչպէս ձուկերը չար ուռկանով կը բռնուին Եւ թռչունները ծուղակի մէջ կը բռնուին, Նոյնպէս մարդոց որդիներն ալ որոգայթի մէջ կ’իյնան, Երբ չար ժամանակը յանկարծ անոնց վրայ գայ։ Քանզի ոչ իսկ գիտաց մարդն զժամանակ իւր. որպէս ձկունք որսացեալք ցանցիւք չարեօք, եւ որպէս թռչունք որսացեալք ի ծուղակս, նոյնպէս հարկանին յորոգայթս որդիք մարդկան ի ժամանակի չարի` յորժամ հասանիցէ ի վերայ նոցա յանկարծակի: 9:12: Քանզի ո՛չ իսկ գիտաց մարդն զժամանակ իւր։ Որպէս ձկունք որսացեալք ցանցիւք չարեօք, եւ որպէս թռչունք որսացեալք ՚ի ծուղակս. նոյնպէս հարկանին յորոգայթս որդիք մարդկան ՚ի ժամանակի չարի՝ յորժամ հասանիցէ ՚ի վերայ նոցա յանկարծակի[8592]։ [8592] Յօրինակին պակասէր. Քանզի ո՛չ իսկ գիտաց մարդն զժամանակ իւր։ Որպէս ձկունք որ՛՛։ Ոմանք. Ցանցիւք չարեաց, եւ որպէս թռչունք ըմբռնեալք ՚ի ծաւղակս, նոյնպէս անկանին յորո՛՛... ՚ի չար ժամանակի։ Ուր ոմանք. Ցանցիւք ձարեօք։ 12 Բայց մարդն իր ժամանակն անգամ չգիտէ եւ, ինչպէս ձկները, որ որսւում են նենգ ցանցերից, եւ թռչունները, որ բռնւում են ծուղակների մէջ, այնպէս էլ մարդկանց որդիներն են ընկնում չար ժամանակի որոգայթների մէջ, որ յանկարծակի բռնում է նրանց: 12 Վասն զի ժամանակն անգամ չի գիտեր։Ինչպէս ձուկերը չար ուռկանով կը բռնուին Եւ թռչունները ծուղակի մէջ կը բռնուին, Նոյնպէս մարդոց որդիներն ալ որոգայթի մէջ կ’իյնան, Երբ չար ժամանակը յանկարծ անոնց վրայ գայ։ zohrab-1805▾ eastern-1994▾ western am▾	9:129:12 Ибо человек не знает своего времени. Как рыбы попадаются в пагубную сеть, и как птицы запутываются в силках, так сыны человеческие уловляются в бедственное время, когда оно неожиданно находит на них. 9:12 ὅτι οτι since; that καί και and; even γε γε in fact οὐκ ου not ἔγνω γινωσκω know ὁ ο the ἄνθρωπος ανθρωπος person; human τὸν ο the καιρὸν καιρος season; opportunity αὐτοῦ αυτος he; him ὡς ως.1 as; how οἱ ο the ἰχθύες ιχθυς fish οἱ ο the θηρευόμενοι θηρευω hunt ἐν εν in ἀμφιβλήστρῳ αμφιβληστρον net κακῷ κακος bad; ugly καὶ και and; even ὡς ως.1 as; how ὄρνεα ορνεον fowl τὰ ο the θηρευόμενα θηρευω hunt ἐν εν in παγίδι παγις trap ὡς ως.1 as; how αὐτὰ αυτος he; him παγιδεύονται παγιδευω trap οἱ ο the υἱοὶ υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human εἰς εις into; for καιρὸν καιρος season; opportunity πονηρόν πονηρος harmful; malignant ὅταν οταν when; once ἐπιπέσῃ επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἄφνω αφνω abruptly 9:12 כִּ֡י kˈî כִּי that גַּם֩ gˌam גַּם even לֹֽא־ lˈō- לֹא not יֵדַ֨ע yēḏˌaʕ ידע know הָ hā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] עִתֹּ֗ו ʕittˈô עֵת time כַּ ka כְּ as † הַ the דָּגִים֙ ddāḡîm דָּג fish שֶׁ še שַׁ [relative] נֶּֽאֱחָזִים֙ nnˈeʔᵉḥāzîm אחז seize בִּ bi בְּ in מְצֹודָ֣ה mᵊṣôḏˈā מְצֹודָה net רָעָ֔ה rāʕˈā רַע evil וְ wᵊ וְ and כַ֨ ḵˌa כְּ as † הַ the צִּפֳּרִ֔ים ṣṣippᵒrˈîm צִפֹּור bird הָ hā הַ the אֲחֻזֹ֖ות ʔᵃḥuzˌôṯ אחז seize בַּ ba בְּ in † הַ the פָּ֑ח ppˈāḥ פַּח bird-trap כָּהֵ֗ם kāhˈēm כְּ as יֽוּקָשִׁים֙ yˈûqāšîm יקשׁ lay snares בְּנֵ֣י bᵊnˈê בֵּן son הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to עֵ֣ת ʕˈēṯ עֵת time רָעָ֔ה rāʕˈā רָעָה evil כְּ kᵊ כְּ as שֶׁ še שַׁ [relative] תִּפֹּ֥ול ttippˌôl נפל fall עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly 9:12. nescit homo finem suum sed sicut pisces capiuntur hamo et sicut aves conprehenduntur laqueo sic capiuntur homines tempore malo cum eis extemplo superveneritMan knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time, when it shall suddenly come upon them. 12. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so, are the sons of men snared in an evil time, when it falleth suddenly upon them. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so [are] the sons of men snared in an evil time, when it falleth suddenly upon them: 9:12 Ибо человек не знает своего времени. Как рыбы попадаются в пагубную сеть, и как птицы запутываются в силках, так сыны человеческие уловляются в бедственное время, когда оно неожиданно находит на них. 9:12 ὅτι οτι since; that καί και and; even γε γε in fact οὐκ ου not ἔγνω γινωσκω know ὁ ο the ἄνθρωπος ανθρωπος person; human τὸν ο the καιρὸν καιρος season; opportunity αὐτοῦ αυτος he; him ὡς ως.1 as; how οἱ ο the ἰχθύες ιχθυς fish οἱ ο the θηρευόμενοι θηρευω hunt ἐν εν in ἀμφιβλήστρῳ αμφιβληστρον net κακῷ κακος bad; ugly καὶ και and; even ὡς ως.1 as; how ὄρνεα ορνεον fowl τὰ ο the θηρευόμενα θηρευω hunt ἐν εν in παγίδι παγις trap ὡς ως.1 as; how αὐτὰ αυτος he; him παγιδεύονται παγιδευω trap οἱ ο the υἱοὶ υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human εἰς εις into; for καιρὸν καιρος season; opportunity πονηρόν πονηρος harmful; malignant ὅταν οταν when; once ἐπιπέσῃ επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἄφνω αφνω abruptly 9:12 כִּ֡י kˈî כִּי that גַּם֩ gˌam גַּם even לֹֽא־ lˈō- לֹא not יֵדַ֨ע yēḏˌaʕ ידע know הָ hā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind אֶת־ ʔeṯ- אֵת [object marker] עִתֹּ֗ו ʕittˈô עֵת time כַּ ka כְּ as † הַ the דָּגִים֙ ddāḡîm דָּג fish שֶׁ še שַׁ [relative] נֶּֽאֱחָזִים֙ nnˈeʔᵉḥāzîm אחז seize בִּ bi בְּ in מְצֹודָ֣ה mᵊṣôḏˈā מְצֹודָה net רָעָ֔ה rāʕˈā רַע evil וְ wᵊ וְ and כַ֨ ḵˌa כְּ as † הַ the צִּפֳּרִ֔ים ṣṣippᵒrˈîm צִפֹּור bird הָ hā הַ the אֲחֻזֹ֖ות ʔᵃḥuzˌôṯ אחז seize בַּ ba בְּ in † הַ the פָּ֑ח ppˈāḥ פַּח bird-trap כָּהֵ֗ם kāhˈēm כְּ as יֽוּקָשִׁים֙ yˈûqāšîm יקשׁ lay snares בְּנֵ֣י bᵊnˈê בֵּן son הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to עֵ֣ת ʕˈēṯ עֵת time רָעָ֔ה rāʕˈā רָעָה evil כְּ kᵊ כְּ as שֶׁ še שַׁ [relative] תִּפֹּ֥ול ttippˌôl נפל fall עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly 9:12. nescit homo finem suum sed sicut pisces capiuntur hamo et sicut aves conprehenduntur laqueo sic capiuntur homines tempore malo cum eis extemplo supervenerit Man knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time, when it shall suddenly come upon them. 12. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so, are the sons of men snared in an evil time, when it falleth suddenly upon them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:12: As the birds that are caught - Man acts so heedlessly, notwithstanding all his wisdom, and all his warnings, that he is often taken, as a fish is, by the baited hook; and the bird by the baited snare. And thus, an evil time, like the snare, gin, trap, hook, falleth suddenly upon them; and they are taken in a moment, and have no means of escaping. How frequently do we see these comparisons illustrated! Albert Barnes: Notes on the Bible - 1834 9:12 Time - See Ecc 3:1 ff. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:12: man: Ecc 8:5-7, Ecc 8:11; Luk 19:42-44; Co2 6:2; Pe1 2:12 as the fishes: Pro 7:22, Pro 7:23; Hab 1:14-17; Ti2 2:26 the sons: Job 18:8-10; Psa 11:6, Psa 73:18-20; Pro 6:15, Pro 29:6; Isa 30:13; Luk 12:20, Luk 12:39, Luk 17:26-31, Luk 21:34-36; Th1 5:3; Pe2 2:12 Carl Friedrich Keil and Franz Delitzsch 9:12 "For man also knoweth not his time: like the fishes which are caught in an evil net, and like the birds which are caught in the snare - like them are the sons of men snared in an evil time, when it suddenly breaks in upon them." The particles גּם כּי are here not so clearly connected as at Eccles 8:12; Eccles 4:14, where, more correctly, the pointing should be גּם כּי (ki with the conjunct. accent); ki rules the sentence; and gam, as to its meaning, belongs to etḣ'itto. The particular has its reason from the general: man is not master of his own time, his own person, and his own life, and thus not of the fruits of his capabilities and his actions, in spite of the previously favourable conditions which appear to place the result beyond a doubt; for ere the result is reached of which he appears to be able to entertain a certainty, suddenly his time may expire, and his term of life be exhausted. Jerome translate 'itto (cf. Eccles 7:17) rightly by finem suum; עת, with the gen. following, frequently (vid., under Job 24:1) means the point of time when the fate of any one is decided, - the terminus where a reckoning is made; here, directly, the terminus ad quem. The suddenness with which men are frequently overtaken with the catastrophe which puts an end to their life, is seen by comparison with the fishes which are suddenly caught in the net, and the birds which are suddenly caught in the snare. With שׁן (that are caught) there is interchanged, in two variations of expression, האחזות, which is incorrectly written, by v. d. Hooght, Norzi, and others, האחזּ. (Note: Vid., Ed. Knig, Gedanke, Laut u. Accent (1874), p. 72.) מצו, a net, - of which the plur. form Eccles 7:26 is used, - goes back, as does the similar designation of a bulwark (Eccles 9:14), to the root-conception of searching (hunting), and receives here the epithet "evil." Birds, צפּרים (from a ground-form with a short terminal vowel; cf. Assyr. itṣtṣur, from itṣpur), are, on account of their weakness, as at Is 31:5, as a figure of tender love, represented in the fem. The second half of the verse, in conformity with its structure, begins with כּהם (which more frequently occurs as כּמוהם). יוּק .)כּ is part. Pu. for מיקּשׁים (Ewald, 170d); the particip. מ is rejected, and ק is treated altogether as a guttural, the impracticable doubling of which is compensated for by the lengthening of the vowel. The use of the part. is here stranger than e.g., at Prov 11:13; Prov 15:32; the fact repeating itself is here treated as a property. Like the fish and the birds are they, such as are caught, etc. Otherwise Hitz.: Like these are they caught, during the continuance of their life in the evil time ... ; but the being snared does not, however, according to the double figure, precede the catastrophe, but is its consequence. Rightly, Ginsb.: "Like these are the sons of men ensnared in the time of misfortune." רעה might be adj., as at Amos 5:13; Mic 2:3; but since it lies nearer to refer כּשׁתּ to ra'ah than to 'eth, thus ra'ah, like the frequently occurring yom ra'ah (Eccles 7:14; cf. Jer 17:17 with Jer 15:11), may be thought of as genit. An example of that which is here said is found in the fatal wounding of Ahab by means of an arrow which was not aimed at him, so that he died "at the time of the going down of the sun," 2Chron 18:33-34. Geneva 1599 9:12 For man also knoweth not his (g) time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so [are] the sons of men snared in an evil time, when it falleth suddenly upon them. (g) That is, he does not foresee what will come. John Gill 9:12 For man also knoweth not his time,.... Though it is fixed and settled by the Lord, yet times and seasons are kept in his own power, and not known by men; not the time of his death, nor of any calamity and distress coming upon him, nor the proper season and opportunity of doing himself good, and avoiding evil; as the fishes that are taken in an evil net, and as the birds that are caught in the snare; as fishes are suddenly taken in a net, unhappy for them, which is at once east over them, while they are sporting and playing in the water, and catching at the bait; and as birds, being decoyed, are unawares taken in a snare; that is, both of them know not the time of their being caught; so are the sons of men snared in an evil time, when it falleth suddenly upon them; they are no more able to guard against a time of adversity and calamity, and the evil of it, which comes at once upon them, than the poor fishes or silly birds are to avoid the net and snare; and are, like them, at such a time, in the utmost security, indulging themselves in ease and pleasure: so the day of death, and of judgment, will come like a thief in the night; or like a snare upon men, when they think nothing of it, but are giving up themselves to their lusts and pleasures; see Th1 5:2; for pleasure, as Plato says, is the bait of evils, with which men are caught, as fishes with the hook (g). (g) Apud Ciceronem de Senectute, c. 12. "Hic ubi saepe occultum visus decurrere piscis ad hamum", Horat. Epist. l. 1. Ep. 8. v. 73, 74. John Wesley 9:12 His time - The time of his death, or other distress which God is bringing upon him. Are taken - While they are sporting and feeding themselves. When - When they are most careless and secure. Robert Jamieson, A. R. Fausset and David Brown 9:12 his time--namely, of death (Eccles 7:15; Is 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Eccles 9:10). evil net--fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Lk 21:35). evil time--as an "evil net," fatal to them.
9:139:13: Սակայն եւ զայս իմաստութիւն մի տեսի ՚ի ներքոյ արեգական, եւ մեծ թուի ինձ[8593]։ [8593] Ոմանք. Իմաստութիւն տեսի ՚ի ներքոյ արեգական, եւ է մեծ։ 13 Այս մի իմաստութիւնն էլ տեսայ արեգակի ներքոյ, որ մեծ է թւում ինձ. 13 Արեւուն տակ այս իմաստութիւնն ալ տեսայ։Անիկա ինծի մեծ երեւցաւ Սակայն եւ զայս իմաստութիւն տեսի ի ներքոյ արեգական, եւ մեծ թուի ինձ: 9:13: Սակայն եւ զայս իմաստութիւն մի տեսի ՚ի ներքոյ արեգական, եւ մեծ թուի ինձ[8593]։ [8593] Ոմանք. Իմաստութիւն տեսի ՚ի ներքոյ արեգական, եւ է մեծ։ 13 Այս մի իմաստութիւնն էլ տեսայ արեգակի ներքոյ, որ մեծ է թւում ինձ. 13 Արեւուն տակ այս իմաստութիւնն ալ տեսայ։Անիկա ինծի մեծ երեւցաւ zohrab-1805▾ eastern-1994▾ western am▾	9:139:13 Вот еще какую мудрость видел я под солнцем, и она показалась мне важною: 9:13 καί και and; even γε γε in fact τοῦτο ουτος this; he εἶδον οραω view; see σοφίαν σοφια wisdom ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun καὶ και and; even μεγάλη μεγας great; loud ἐστὶν ειμι be πρός προς to; toward με με me 9:13 גַּם־ gam- גַּם even זֹ֛ה zˈō זֹה this רָאִ֥יתִי rāʔˌîṯî ראה see חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וּ û וְ and גְדֹולָ֥ה ḡᵊḏôlˌā גָּדֹול great הִ֖יא hˌî הִיא she אֵלָֽי׃ ʔēlˈāy אֶל to 9:13. hanc quoque vidi sub sole sapientiam et probavi maximamThis wisdom also I have seen under the sun, and it seemed to me to be very great: 13. I have also seen wisdom under the sun on this wise, and it seemed great unto me: This wisdom have I seen also under the sun, and it [seemed] great unto me: 9:13 Вот еще какую мудрость видел я под солнцем, и она показалась мне важною: 9:13 καί και and; even γε γε in fact τοῦτο ουτος this; he εἶδον οραω view; see σοφίαν σοφια wisdom ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun καὶ και and; even μεγάλη μεγας great; loud ἐστὶν ειμι be πρός προς to; toward με με me 9:13 גַּם־ gam- גַּם even זֹ֛ה zˈō זֹה this רָאִ֥יתִי rāʔˌîṯî ראה see חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וּ û וְ and גְדֹולָ֥ה ḡᵊḏôlˌā גָּדֹול great הִ֖יא hˌî הִיא she אֵלָֽי׃ ʔēlˈāy אֶל to 9:13. hanc quoque vidi sub sole sapientiam et probavi maximam This wisdom also I have seen under the sun, and it seemed to me to be very great: 13. I have also seen wisdom under the sun on this wise, and it seemed great unto me: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-18: Но даже и здесь мудрость спасает человека от многих зол и умеет, иногда, направить ход событий ко благу людей. Хотя мудрость часто бывает предметом пренебрежения, однако она сильнее крика властелина, сильнее воинских орудий. Однако же никто не вспоминал об этом бедном человеке. Одни толкователи видят здесь указание на прежнюю неизвестность бедного человека до спасения города, другие — на скорое забвение его заслуг современниками. Контекст и грамматическое построение допускают то и другое понимание. Трудно сказать, взял ли Екклезиаст возможный случай или воспользовался определенным историческим фактом, чтобы иллюстрировать свою мысль. Некоторые толкователи видели в бедном и мудром человеке образ презренного Израиля. Matthew Henry: Concise Commentary on the Whole Bible - 1706 13 This wisdom have I seen also under the sun, and it seemed great unto me: 14 There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: 15 Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. 16 Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. 17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. 18 Wisdom is better than weapons of war: but one sinner destroyeth much good. Solomon still recommends wisdom to us as necessary to the preserving of our peace and the perfecting of our business, notwithstanding the vanities and crosses which human affairs are subject to. He had said (v. 11), Bread is not always to the wise; yet he would not therefore be thought either to disparage, or to discourage, wisdom, no, he still retains his principle, that wisdom excels folly as much as light excels darkness (ch. ii. 13), and we ought to love and embrace it, and be governed by it, for the sake of its own intrinsic worth, and the capacity it gives us of being serviceable to others, though we ourselves should not get wealth and preferment by it. This wisdom, that is, this which he here describes, wisdom which enables a man to serve his country out of pure affection to its interests, when he himself gains no advantage by it, no, not so much as thanks for his pains, or the reputation of it, this is the wisdom which, Solomon says, seemed great unto him, v. 13. A public spirit, in a private sphere, is wisdom which those who understand things that differ cannot but look upon as very magnificent. I. Solomon here gives an instance, which probably was a case in fact, in some neighbouring country, of a poor man who with his wisdom did great service in a time of public distress and danger (v. 14): There was a little city (no great prize, whoever was master of it); there were but few men within it, to defend it, and men, if men of fortitude, are the best fortifications of a city; here were few men, and, because few, feeble, fearful, and ready to give up their city as not tenable. Against this little city a great king came with a numerous army, and besieged it, either in pride, or covetousness to possess it, or in revenge for some affront given him, to chastise and destroy it. Thinking it stronger than it was, he built great bulwarks against it, from which to batter it, and doubted not but in a little time to make himself master of it. What a great deal of unjust vexation do ambitious princes give to their harmless neighbours! This great king needed not fear this little city; why then should he frighten it? It would be little profit to him; why then should he put himself to such a great expense to gain it? But as unreasonable and insatiably greedy as little people sometimes are to lay house to house, and field to field, great kings often are to lay city to city, and province to province, that they may be placed alone in the earth, Isa. v. 8. Did victory and success attend the strong? No; there was found in this little city, among the few men that were in it, one poor wise man--a wise man, and yet poor, and not preferred to any place of profit or power in the city; places of trust were not given to men according to their merit, and meetness for them, else such a wise man as this would not have been a poor man. Now, 1. Being wise, he served the city, though he was poor. In their distress they found him out (Judg. xi. 7) and begged his advice and assistance; and he by his wisdom delivered the city, either by prudent instructions given to the besieged, directing them to some unthought-of stratagem for their own security, or by a prudent treaty with the besiegers, as the woman at Abel, 2 Sam. xx. 16. He did not upbraid them with the contempt they had put upon him, in leaving him out of their council, nor tell them he was poor and had nothing to lose, and therefore cared not what became of the city; but he did his best for it, and was blessed with success. Note, Private interests and personal resentments must always be sacrificed to public good and forgotten when the common welfare is concerned. 2. Being poor, he was slighted by the city, though he was wise and had been an instrument to save them all from ruin: No man remembered that same poor man; his good services were not taken notice of, no recompence was made him, no marks of honour were put upon him, but he lived in as much poverty and obscurity as he had done before. Riches were not to this man of understanding, nor favour to this man of skill. Many who have well-merited of their prince and country have been ill-paid; such an ungrateful world do we live in. It is well that useful men have a God to trust to, who will be their bountiful rewarder; for, among men, great services are often envied and rewarded with evil for good. II. From this instance he draws some useful inferences, looks upon it and receives instruction. 1. Hence he observes the great usefulness and excellency of wisdom, and what a blessing it makes men to their country: Wisdom is better than strength, v. 16. A prudent mind, which is the honour of a man, is to be preferred before a robust body, in which many of the brute creatures excel man. A man may by his wisdom effect that which he could never compass by his strength, and may overcome those by out-witting them who are able to overpower him. Nay, wisdom is better than weapons of war, offensive or defensive, v. 18. Wisdom, that is, religion and piety (for the wise man is here opposed to a sinner), is better than all military endowments or accoutrements, for it will engage God for us, and then we are safe in the greatest perils and successful in the greatest enterprises. If God be for us, who can be against us or stand before us? 2. Hence he observes the commanding force and power of wisdom, though it labour under external disadvantages (v. 17): The words of wise men are heard in quiet; what they speak, being spoken calmly and with deliberation (though, not being rich and in authority, they dare not speak aloud nor with any great assurance), will be hearkened to and regarded, will gain respect, nay, will gain the point, and sway with men more than the imperious clamour of him that rules among fools, who, like fools, chose him to be their ruler, for his noise and blustering, and, like fools, think he must by those methods carry the day with every body else. A few close arguments are worth a great many big words; and those will strike sail to fair reasoning who will answer those that hector and insult according to their folly. How forcible are right words! What is spoken wisely should be spoken calmly, and then it will be heard in quiet and calmly considered. But passion will lessen the force even of reason, instead of adding any force to it. 3. Hence he observes that wise and good men, notwithstanding this, must often content themselves with the satisfaction of having done good, or at least attempted it, and offered at it, when they cannot do the good they would do nor have the praise they should have. Wisdom capacitates a man to serve his neighbours, and he offers his service; but, alas! if he be poor his wisdom is despised and his words are not heard, v. 16. Many a man is buried alive in poverty and obscurity who, if he had but fit encouragement given him, might be a great blessing to the world; many a pearl is lost in its shell. But there is a day coming when wisdom and goodness shall be in honour, and the righteous shall shine forth. 4. From what he had observed of the great good which one wise and virtuous man may do he infers what a great deal of mischief one wicked man may do, and what a great deal of good he may be the hindrance of: One sinner destroyeth much good. (1.) As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of--good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of God's good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good. (2.) As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good laws and a great deal of good preaching, and draw many into his pernicious ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and recompence for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom's friends and enemies, if one saint does much good, and one sinner destroys much good. Albert Barnes: Notes on the Bible - 1834 9:13: Or, Also this have I seen - wisdom under the sun, and great it seemed to me. From this verse to the end of Eccl. 10, the writer inculcates, in a series of proverbs, wisdom in contrast to folly, as the best remedy in the present life to the evil of vanity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:13: Ecc 9:11, Ecc 6:1, Ecc 7:15, Ecc 8:16 Carl Friedrich Keil and Franz Delitzsch 9:13 "Also this have I come to see as wisdom under the sun, and it appears great to me." The Venet. construes falsely: "This also have I seen: wisdom under the sun;" as also Hitzig, who reads זה (neut. as at Eccles 7:27). There is no reason thus to break up the sentence which introduces the following experience. Zoh is connected with hhochmah, but not as Luther renders it: "I have also seen this wisdom," which would have required the words הח זאת, but, as Jerome does: Hanc quoque sub sole vidi sapeintiam; this, however, since ־מג, as at Eccles 5:15, cf. Eccles 9:18, is attractionally related to hhochmah as its pred., is = "also in this I saw wisdom," as the lxx translates, or as Zckl.: "also this have I seen - come to find out as wisdom," - also this, viz., the following incident narrated, in which wisdom of exceeding greatness presented itself to me. As Mordecai is called "great among the Jews," Esther 10:3, so here Koheleth says that the wisdom which came to light therein appeared to him great (אלי, as elsewhere בּעיני or לפני). Now follows an experience, which, however, has not merely a light side, but also a dark side; for wisdom, which accomplished so great a matter, reaped only ingratitude: John Gill 9:13 This wisdom have I seen also under the sun,.... Or, "this also I have seen under the sun, even wisdom" (h): besides those things he had, just now observed, he took notice that there was such a thing as wisdom among men; though success did not always attend the wise, the understanding, and skilful; and though there was so much ignorance in men, of their own time, and were so easily and suddenly ensnared in an evil time; and it seemed great unto me; Solomon had a high value for wisdom, and he still retained the same sentiments of it he had before, in Eccles 2:13, of which he gives the following instance. (h) "Hoc etiam vidi sub sole, nempe sapientiam", Tigurine version; "etiam hoc vidi, sapientiam sub sole", Cocceius; "etiam hoc vidi, videlicet, sapientiam sub sole", Gejerus. John Wesley 9:13 This wisdom - I have observed this among many other instances of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man's happiness without God's blessing. Robert Jamieson, A. R. Fausset and David Brown 9:13 Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].
9:149:14: Քաղաք փոքր՝ եւ իցեն ՚ի նմա արք սակաւք՝ եւ գայցէ ՚ի վերայ նորա թագաւոր մեծ՝ եւ պատիցէ զնա, եւ շինիցէ ՚ի վերայ նորա պատնէշս մեծամեծս[8594]։ [8594] Ոմանք. Փոքր, եւ արք ՚ի նմա սակաւք... եւ պաշարիցէ զնա, եւ կանգնեսցէ շուրջ պատնէշս մե՛՛։ 14 փոքրիկ մի քաղաք կար եւ նրա մէջ՝ սակաւաթիւ մարդիկ. մեծազօր մի թագաւոր յարձակուեց դրա վրայ, պաշարեց այն եւ մեծամեծ պատնէշներ շինեց նրա դէմ: 14 Պզտիկ քաղաքին վրայ, որուն մէջ քիչ մարդ կար, Մեծ թագաւոր մը եկաւ ու զանիկա պաշարեց Եւ անոր դէմ մեծ պատնէշներ շինեց Քաղաք փոքր` եւ իցեն ի նմա արք սակաւք, եւ գայցէ ի վերայ նորա թագաւոր մեծ եւ պատիցէ զնա, եւ շինիցէ ի վերայ նորա պատնէշս մեծամեծս: 9:14: Քաղաք փոքր՝ եւ իցեն ՚ի նմա արք սակաւք՝ եւ գայցէ ՚ի վերայ նորա թագաւոր մեծ՝ եւ պատիցէ զնա, եւ շինիցէ ՚ի վերայ նորա պատնէշս մեծամեծս[8594]։ [8594] Ոմանք. Փոքր, եւ արք ՚ի նմա սակաւք... եւ պաշարիցէ զնա, եւ կանգնեսցէ շուրջ պատնէշս մե՛՛։ 14 փոքրիկ մի քաղաք կար եւ նրա մէջ՝ սակաւաթիւ մարդիկ. մեծազօր մի թագաւոր յարձակուեց դրա վրայ, պաշարեց այն եւ մեծամեծ պատնէշներ շինեց նրա դէմ: 14 Պզտիկ քաղաքին վրայ, որուն մէջ քիչ մարդ կար, Մեծ թագաւոր մը եկաւ ու զանիկա պաշարեց Եւ անոր դէմ մեծ պատնէշներ շինեց zohrab-1805▾ eastern-1994▾ western am▾	9:149:14 город небольшой, и людей в нем немного; к нему подступил великий царь и обложил его и произвел против него большие осадные работы; 9:14 πόλις πολις city μικρὰ μικρος little; small καὶ και and; even ἄνδρες ανηρ man; husband ἐν εν in αὐτῇ αυτος he; him ὀλίγοι ολιγος few; sparse καὶ και and; even ἔλθῃ ερχομαι come; go ἐπ᾿ επι in; on αὐτὴν αυτος he; him βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud καὶ και and; even κυκλώσῃ κυκλοω encircle; surround αὐτὴν αυτος he; him καὶ και and; even οἰκοδομήσῃ οικοδομεω build ἐπ᾿ επι in; on αὐτὴν αυτος he; him χάρακας χαραξ palisade μεγάλους μεγας great; loud 9:14 עִ֣יר ʕˈîr עִיר town קְטַנָּ֔ה qᵊṭannˈā קָטָן small וַ wa וְ and אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man בָּ֖הּ bˌāh בְּ in מְעָ֑ט mᵊʕˈāṭ מְעַט little וּ û וְ and בָֽא־ vˈā- בוא come אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king גָּדֹול֙ gāḏôl גָּדֹול great וְ wᵊ וְ and סָבַ֣ב sāvˈav סבב turn אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וּ û וְ and בָנָ֥ה vānˌā בנה build עָלֶ֖יהָ ʕālˌeʸhā עַל upon מְצֹודִ֥ים mᵊṣôḏˌîm מָצֹוד net גְּדֹלִֽים׃ gᵊḏōlˈîm גָּדֹול great 9:14. civitas parva et pauci in ea viri venit contra eam rex magnus et vallavit eam extruxitque munitiones per gyrum et perfecta est obsidioA little city, and few men in it: there came against it a great king, and invested it, and built bulwarks round about it, and the siege was perfect. 14. There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: 9:14 город небольшой, и людей в нем немного; к нему подступил великий царь и обложил его и произвел против него большие осадные работы; 9:14 πόλις πολις city μικρὰ μικρος little; small καὶ και and; even ἄνδρες ανηρ man; husband ἐν εν in αὐτῇ αυτος he; him ὀλίγοι ολιγος few; sparse καὶ και and; even ἔλθῃ ερχομαι come; go ἐπ᾿ επι in; on αὐτὴν αυτος he; him βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud καὶ και and; even κυκλώσῃ κυκλοω encircle; surround αὐτὴν αυτος he; him καὶ και and; even οἰκοδομήσῃ οικοδομεω build ἐπ᾿ επι in; on αὐτὴν αυτος he; him χάρακας χαραξ palisade μεγάλους μεγας great; loud 9:14 עִ֣יר ʕˈîr עִיר town קְטַנָּ֔ה qᵊṭannˈā קָטָן small וַ wa וְ and אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man בָּ֖הּ bˌāh בְּ in מְעָ֑ט mᵊʕˈāṭ מְעַט little וּ û וְ and בָֽא־ vˈā- בוא come אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king גָּדֹול֙ gāḏôl גָּדֹול great וְ wᵊ וְ and סָבַ֣ב sāvˈav סבב turn אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וּ û וְ and בָנָ֥ה vānˌā בנה build עָלֶ֖יהָ ʕālˌeʸhā עַל upon מְצֹודִ֥ים mᵊṣôḏˌîm מָצֹוד net גְּדֹלִֽים׃ gᵊḏōlˈîm גָּדֹול great 9:14. civitas parva et pauci in ea viri venit contra eam rex magnus et vallavit eam extruxitque munitiones per gyrum et perfecta est obsidio A little city, and few men in it: there came against it a great king, and invested it, and built bulwarks round about it, and the siege was perfect. 14. There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:14: There was a little city, and few men within it - Here is another proof of the vanity of sublunary things; the ingratitude of men, and the little compensation that genuine merit receives. The little history mentioned here may have either been a fact, or intended as an instructive fable. A little city, with few to defend it, being besieged by a great king and a powerful army, was delivered by the cunning and address on a poor wise man; and afterwards his townsmen forgot their obligation to him. Those who spiritualize this passage, making the little city the Church, the few men the Apostles, the great king the Devil, and the poor wise man Jesus Christ, abuse the text. But the Targum is not less whimsical: "The little city is the human body; few men in it, few good affections to work righteousness; the great king, evil concupiscence, which, like a strong and powerful king, enters into the body to oppress it, and besieges the heart so as to cause it to err; built great bulwarks against it - evil concupiscence builds his throne in it wheresoever he wills, and causes it to decline from the ways that are right before God; that it may be taken in the greatest nets of hell, that he may burn it seven times, because of its sins. But there is found in it a poor wise man - a good, wise, and holy affection, which prevails over the evil principle, and snatches the body from the judgment of hell, by the strength of its wisdom. Yet, after this deliverance, the man did not remember what the good principle had done for him; but said in his heart, I am innocent," etc. What a wonderful text has this been in the hands of many a modern Targumist; and with what force have the Keachonians preached Christ crucified from it! Such a passage as this receives a fine illustration from the case of Archimedes saving the city of Syracuse from all the Roman forces besieging it by sea ana land. He destroyed their ships by his burning-glasses, lifted up their galleys out of the water by his machines, dashing some to pieces, and sinking others. One man's wisdom here prevailed for a long time against the most powerful exertions of a mighty nation. In this case, wisdom far exceeded strength. But was not Syracuse taken, notwithstanding the exertions of this poor wise man? No. But it was betrayed by the baseness of Mericus, a Spaniard, one of the Syracusan generals. He delivered the whole district he commanded into the hands of Marcellus, the Roman consul, Archimedes having defeated every attempt made by the Romans, either by sea or land: yet he commanded no company of men, made no sorties, but confounded and destroyed them by his machines. This happened about 208 years before Christ, and nearly about the time in which those who do not consider Solomon as the author suppose this book to have been written. This wise man was not remembered; he was slain by a Roman soldier while deeply engaged in demonstrating a new problem, in order to his farther operations against the enemies of his country. See Plutarch, and the historians of this Syracusan war. When Alexander the Great was about to destroy the city Lampsacus, his old master Anaximenes came out to meet him. Alexander, suspecting his design, that he would intercede for the city, being determined to destroy it, swore that he would not grant him any thing he should ask. Then said Anaximenes, "I desire that you will destroy this city." Alexander respected his oath, and the city was spared. Thus, says Valerius Mancimus, the narrator, (lib. 7: c. iii., No. 4. Extern)., by this sudden turn of sagacity, this ancient and noble city was preserved from the destruction by which it was threatened. "Haec velocitas sagacitatis oppidum vetusta nobilitate inclytum exitio, cui destinatum erat, subtraxit." A stratagem of Jaddua, the high priest, was the means of preserving Jerusalem from being destroyed by Alexander, who, incensed because they had assisted the inhabitants of Gaza when he besieged it, as soon as he had reduced it, marched against Jerusalem, with the determination to raze it to the ground; but Jaddua and his priests in their sacerdotal robes, meeting him on the way, he was so struck with their appearance that he not only prostrated himself before the high priest, and spared the city, but also granted it some remarkable privileges. But the case of Archimedes and Syracuse is the most striking and appropriate in all its parts. That of Anaximenes and Lampsacus is also highly illustrative of the maxim of the wise man: "Wisdom is better than strength." Albert Barnes: Notes on the Bible - 1834 9:14: A parable probably without foundation in fact. Critics who ascribe this book to a late age offer no better suggestion than that the "little city" may be Athens delivered 480 b. c. from the host of Xerxes through the wisdom of Themistocles, or Dora besieged 218 b. c. by Antiochus the Great. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:14: There was: Sa2 20:15-22; Kg2 6:24-33, Kg2 7:1-20 Carl Friedrich Keil and Franz Delitzsch 9:14 "A little city, and men therein only a few, - to which a great king came near, and he besieged it, and erected against it high bulwarks. And he met therein a poor wise man, and who saved the city by his wisdom; and no man thought of that poor man." What may be said as to the hist. reference of these words has already been noticed. The "great king" is probably an Asiatic monarch, and that the Persian; Jerome translates verbally: Civitas parva et pauci in ea viri, venit contra eam - the former is the subj., and the latter its pred.; the object stands first, plastically rigid, and there then follows what happened to it; the structure of the sentence is fundamentally the same as Ps 104:25. The expression אל בּוא, which may be used of any kind of coming to anything, is here, as at Gen 32:9, meant of a hostile approach. The object of a siege and a hostile attack is usually denoted by על, 4Kings 16:5; Is 7:1. Two Codd. of de Rossi's have the word מצורים, but that is an error of transcription; the plur. of מצור is fem., Is 29:4. מצודים is, as at Eccles 7:26, plur. of מצוד (from צוּד, to lie in wait); here, as elsewhere, בּחן and דּיק is the siege-tower erected on the ground or on the rampart, from which to spy out the weak points of the beleaguered place so as to assail it. The words following בהּ וּמצא are rendered by the Targ., Syr., Jerome, Arab., and Luther: "and there was found in it;" most interpreters explain accordingly, as they point to Eccles 1:10, יאמר, dicat aliquis. But that מץ taht in this sequence of thought is = ונמצא (Job 42:15), is only to be supposed if it were impossible to regard the king as the subject, which Ewald with the lxx and the Venet. does in spite of 294b. It is true it would not be possible if, as Vaih. remarks, the finding presupposed a searching; but cf. on the contrary, e.g., Deut 24:1; Ps 116:3. We also say of one whom, contrary to expectation, a superior meets with, that he has found his match, that he has found his man. Thus it is here said of the great king, he found in the city a poor wise man - met therein with such an one, against whom his plan was shattered. חכם is the adjective of the person of the poor man designated by ish miskēn (cf. 2Chron 2:13); the accents correctly indicate this relation. Instead of וּמלּט־הוּא, the older language would use וימלּט; it does not, like the author here, use pure perfects, but makes the chief factum prominent by the fut. consec. The ē of millēt is that of limmēd before Makkeph, referred back to the original a. The making prominent of the subject contained in millat by means of hu is favourable to the supposition that umatsa' has the king as its subject; while even where no opposition (as e.g., at Jer 17:18) lies before us this pleonasm belongs to the stylistic peculiarities of the book. Instead of adam lo, the older form is ish lo; perhaps the author here wishes to avoid the repetition of ish, but at Eccles 7:20 he also uses adam instead of ish, where no such reason existed. Threatened by a powerful assailant, with whom it could not enter into battle, the little city, deserted by its men to a small remainder capable of bearing arms (this idea one appears to be under the necessity of connecting with מעט ... ואן), found itself in the greatest straits; but when all had been given up as lost, it was saved by the wisdom of the poor man (perhaps in the same way as Abel-beth-maacha, 2 Sam 20, by the wisdom of a woman). But after this was done, the wise poor man quickly again fell into the background; no man thought of him, as he deserved to have been thought of, as the saviour of the city; he was still poor, and remained so, and pauper homo raro vifit cum nomine claro. The poor man with his wisdom, Hengst. remarks, is Israel. And Wangemann (1856), generalizing the parable: "The beleaguered city is the life of the individual; the great king who lays siege to it is death and the judgment of the Lord." But sounder and more appropriate is the remark of Luther: Est exemplum generale, cujus in multis historiis simile reperitur; and: Sic Themistocles multa bona fecit suis civibus, sed expertus summam intratitudinem. The author narrates an actual history, in which, on the one hand, he had seen what great things wisdom can do; and from which, on the other hand, he has drawn the following lesson: John Gill 9:14 There was a little city, and few men within it,.... Which some take to be a piece of history, a real matter of fact; that as the city of Abel, when besieged by Joab, was delivered by the counsel of a wise woman, 2Kings 20:15; so there was a city, which Solomon had knowledge of, which was delivered from the siege of a powerful king, by the wise counsel of a poor wise man: though others think it is only a fiction, fable, or parable; the moral of which is, that political wisdom, even in a poor mean person, is sometimes very useful and serviceable, though it does not meet with its proper merit. Many of the Jewish writers understand the whole allegorically and figuratively; so the Targum, by "the little city", understands the body of man; by "few men in it", the little righteousness there is in the heart of man; though, according to the Midrash, Jarchi, and Alshech, they are the members of the body; by "the great king", the evil imagination, or corruption of nature, which is great to oppress, and besieges the heart to cause it to err; and by "the poor wise man", the good imagination or affection, which prevails over the other, and subdues it, and delivers the body from hell, and yet not remembered; and so the Midrash, and the ancient Jews in Aben Ezra, though he himself understands it according to its literal sense. Some Christian interpreters explain it to better purpose, concerning the church attacked by Satan, and delivered by Christ, who, notwithstanding, is unkindly and ungratefully used: the church is often compared to a city, it is the city of God, and of which saints are fellow citizens; it is but a "little" one in comparison of the world, and, in some periods and ages of the world, lesser than in others; it is little and contemptible in the eyes of the world, and the inhabitants of it are mean and low in their own eyes; they are a little flock, Lk 12:32; and "few" in number that are "within it": some are only of it, but not in it, or are external members only, which sometimes are many; or outward, not inward, court worshippers; they are few, comparatively, that belong to the invisible church, that are chosen, redeemed, called, and saved, Mt 20:16; there are but few able men, especially such as are capable of defending the church against its enemies. and there came a great king against it; Satan, the prince of devils and of the posse of them in the air, the god and prince of the world of the ungodly, who works in their hearts, and leads them captive at his will who may be said to be "great" with respect to the numbers under him, legions of devils, and the whole world that lies in wickedness, or "in" or "under" the wicked one: and on account of the power he exercises, by divine permission, over the bodies and minds of men; and in comparison of the little city, and few men in it, being stronger than they, Mt 12:24; he comes from the region of the air, where his posse are; or from going to and fro in the earth; or from hell, into which he is cast down: he comes by divine permission; in the manner evil spirits do, by temptation; in a hostile way, against the church and people of God, to destroy and devour them, if possible; and besieged it; surrounded it on all sides, as the Gog and Magog army trader him will encompass the camp of the saints, and the beloved city, Rev_ 20:9; and built great bulwarks against it; such as are called strong holds, 2Cor 10:4. Satan's first attack was upon the elect of God, in Adam; when he brought them, through sin, under a sentence of condemnation and death, though then they were preserved in Christ; and ever since he has been attacking the church by persecution, in order to take it by storm; and by spreading errors and heresies, such as tend to raze the foundation, and to pull down the superstructure of grace; and by promoting schisms, and laying such large principles of church communion, as tend to take away ordinances and discipline, the fence of the city; and by throwing in hand grenades of strife and contention, to raise a civil war among the citizens themselves; and, by various temptations to sin, to gain deserters: these are some of his bulwarks, batteries, and engines. Robert Jamieson, A. R. Fausset and David Brown 9:14 (2Kings 20:16-22). bulwarks--military works of besiegers.
9:159:15: Եւ գտցի ՚ի նմա այր մի տնանկ իմաստուն՝ եւ ապրեցուցանիցէ զքաղաքն իմաստութեամբ իւրով. եւ մարդ ո՛չ յիշեաց զայրն զայն տնանկ[8595]։ [8595] Ոմանք. Եւ գտանիցի ՚ի նմա այր աղքատ եւ իմաս՛՛... նա զքաղաք իմաս՛՛։ 15 Իսկ այնտեղ աղքատ եւ իմաստուն մի մարդ կար, եւ նա իր իմաստութեամբ փրկեց քաղաքը, բայց յետոյ ոչ ոք չյիշեց այդ տնանկ մարդուն: 15 Ու անոր մէջ աղքատ իմաստուն մը գտնուեցաւ Եւ անիկա իր իմաստութիւնովը քաղաքը ազատեց, Բայց այդ աղքատ մարդը բնաւ յիշող մը չեղաւ։ Եւ գտցի ի նմա այր մի տնանկ եւ իմաստուն եւ ապրեցուցանիցէ նա զքաղաքն իմաստութեամբ իւրով, եւ մարդ ոչ յիշեաց զայրն զայն տնանկ: 9:15: Եւ գտցի ՚ի նմա այր մի տնանկ իմաստուն՝ եւ ապրեցուցանիցէ զքաղաքն իմաստութեամբ իւրով. եւ մարդ ո՛չ յիշեաց զայրն զայն տնանկ[8595]։ [8595] Ոմանք. Եւ գտանիցի ՚ի նմա այր աղքատ եւ իմաս՛՛... նա զքաղաք իմաս՛՛։ 15 Իսկ այնտեղ աղքատ եւ իմաստուն մի մարդ կար, եւ նա իր իմաստութեամբ փրկեց քաղաքը, բայց յետոյ ոչ ոք չյիշեց այդ տնանկ մարդուն: 15 Ու անոր մէջ աղքատ իմաստուն մը գտնուեցաւ Եւ անիկա իր իմաստութիւնովը քաղաքը ազատեց, Բայց այդ աղքատ մարդը բնաւ յիշող մը չեղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	9:159:15 но в нем нашелся мудрый бедняк, и он спас своею мудростью этот город; и однако же никто не вспоминал об этом бедном человеке. 9:15 καὶ και and; even εὕρῃ ευρισκω find ἐν εν in αὐτῇ αυτος he; him ἄνδρα ανηρ man; husband πένητα πενης poor σοφόν σοφος wise καὶ και and; even διασώσει διασωζω thoroughly save; bring safely through αὐτὸς αυτος he; him τὴν ο the πόλιν πολις city ἐν εν in τῇ ο the σοφίᾳ σοφια wisdom αὐτοῦ αυτος he; him καὶ και and; even ἄνθρωπος ανθρωπος person; human οὐκ ου not ἐμνήσθη μναομαι remember; mindful σὺν συν with; [definite object marker] τοῦ ο the ἀνδρὸς ανηρ man; husband τοῦ ο the πένητος πενης poor ἐκείνου εκεινος that 9:15 וּ û וְ and מָ֣צָא mˈāṣā מצא find בָ֗הּ vˈāh בְּ in אִ֤ישׁ ʔˈîš אִישׁ man מִסְכֵּן֙ miskˌēn מִסְכֵּן poor חָכָ֔ם ḥāḵˈām חָכָם wise וּ û וְ and מִלַּט־ millaṭ- מלט escape ה֥וּא hˌû הוּא he אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town בְּ bᵊ בְּ in חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom וְ wᵊ וְ and אָדָם֙ ʔāḏˌām אָדָם human, mankind לֹ֣א lˈō לֹא not זָכַ֔ר zāḵˈar זכר remember אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the מִּסְכֵּ֖ן mmiskˌēn מִסְכֵּן poor הַ ha הַ the הֽוּא׃ hˈû הוּא he 9:15. inventusque in ea vir pauper et sapiens liberavit urbem per sapientiam suam et nullus deinceps recordatus est hominis illius pauperisNow there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that poor man. 15. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man: 9:15 но в нем нашелся мудрый бедняк, и он спас своею мудростью этот город; и однако же никто не вспоминал об этом бедном человеке. 9:15 καὶ και and; even εὕρῃ ευρισκω find ἐν εν in αὐτῇ αυτος he; him ἄνδρα ανηρ man; husband πένητα πενης poor σοφόν σοφος wise καὶ και and; even διασώσει διασωζω thoroughly save; bring safely through αὐτὸς αυτος he; him τὴν ο the πόλιν πολις city ἐν εν in τῇ ο the σοφίᾳ σοφια wisdom αὐτοῦ αυτος he; him καὶ και and; even ἄνθρωπος ανθρωπος person; human οὐκ ου not ἐμνήσθη μναομαι remember; mindful σὺν συν with; [definite object marker] τοῦ ο the ἀνδρὸς ανηρ man; husband τοῦ ο the πένητος πενης poor ἐκείνου εκεινος that 9:15 וּ û וְ and מָ֣צָא mˈāṣā מצא find בָ֗הּ vˈāh בְּ in אִ֤ישׁ ʔˈîš אִישׁ man מִסְכֵּן֙ miskˌēn מִסְכֵּן poor חָכָ֔ם ḥāḵˈām חָכָם wise וּ û וְ and מִלַּט־ millaṭ- מלט escape ה֥וּא hˌû הוּא he אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town בְּ bᵊ בְּ in חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom וְ wᵊ וְ and אָדָם֙ ʔāḏˌām אָדָם human, mankind לֹ֣א lˈō לֹא not זָכַ֔ר zāḵˈar זכר remember אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the מִּסְכֵּ֖ן mmiskˌēn מִסְכֵּן poor הַ ha הַ the הֽוּא׃ hˈû הוּא he 9:15. inventusque in ea vir pauper et sapiens liberavit urbem per sapientiam suam et nullus deinceps recordatus est hominis illius pauperis Now there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that poor man. 15. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:15: yet: Gen 40:23; Est 6:2, Est 6:3 John Gill 9:15 Now there was found in it a poor wise man,.... Christ, who is man, though not a mere man, but God as well as man; who was so in purpose, covenant, and promise, before his incarnation, since truly and really so; and "poor", as it was foretold he should be, and who became so for the sake of his church and people, Zech 9:9; yet "wise", even as man, being filled with wisdom, in which he increased, and gave such evident proofs of; on whom the spirit of wisdom rested, and in whom the treasures of it were hid, Lk 2:40, Col 2:3; he was found here by God his Father, who exalted one chosen out of the people, and made him Head over the church, who is the firstborn among many brethren, Ps 89:19; Or "and", or "but he found in it" (i); that is, Satan, the great king, found him here, contrary to his expectation, and to his great regret; and he by his wisdom delivered the city; the church, from all enemies; from Satan and all his principalities and powers; from the world, the men and things of it; from sin, and all its sad consequences; from the law, its curse and condemnation; and from the second death, ruin and destruction: and though this deliverance was both by power and by price, yet also by wisdom; for the deliverance and redemption of the church by Christ is the fruit of infinite wisdom; it is a wise scheme to glorify all the divine perfections; to mortify Satan, and save sinners, and yet condemn sin; see Eph 1:7; yet no man remembered that same poor man: before the deliverance wrought, as Aben Ezra and others; it never once entered into their thoughts that he could ever be their deliverer; they never imagined he had a capacity to advise, direct, or assist, in such service, or bring about such an affair: so Christ, when he appeared in the world, the Jews saw nothing that was promising in him; they could not believe that he was sent to be the Saviour and deliverer of them, and therefore rejected him, Is 3:2; Or, "after it", so the Vulgate Latin version, "no man hereafter remembered", &c. took no notice of him after he had wrought this deliverances; bestowed no honour upon him, nor returned him thanks for what he had done; but he continued to live and die in obscurity and meanness: thus Christ, though he ought to be remembered and spoken well of, and the glory of salvation should be ascribed unto him, and thanks should be given him for it; yet there are none comparatively, or; but a few, who, like the Samaritan, glorify him on account of it. But if any choose to understand these words of political wisdom, and the use of it, by which sometimes a mean and obscure person does more good than others can by their power and strength, though he meets with no reward for it, I am not averse to it; and which agrees with what follows. (i) "et invenit in ea", Mercerus, Drusius, Amama; "sed invenit in ea", Rambachius. John Wesley 9:15 Yet - He was soon neglected and his great service forgotten. Robert Jamieson, A. R. Fausset and David Brown 9:15 poor--as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great. no man remembered-- (Gen 40:23).
9:169:16: Եւ ասացի ես. Բարի՛ է իմաստութիւն քան զզօրութիւն. եւ իմաստութիւն տնանկին արհամարհեալ է, եւ բանք նորա ո՛չ լինին լսելի[8596]։ [8596] Ոմանք. Եւ իմաստութիւն աղքատին։ 16 Եւ ես ասացի. «Իմաստութիւնը լաւ է ուժից, մինչեւ իսկ եթէ աղքատի իմաստութիւնը արհամարհուած լինի, եւ չուզենան լսել նրա խօսքերը»: 16 Այն ատեն ըսի թէ՝ Իմաստութիւնը ուժէն աղէկ է, Թէեւ աղքատին իմաստութիւնը կ’անարգեն Ու անոր խօսքերուն մտիկ չեն ըներ։ Եւ ասացի ես. Բարի է իմաստութիւն քան զզօրութիւն. ^[106]եւ իմաստութիւն տնանկին արհամարհեալ է, եւ բանք նորա ոչ լինին լսելի: 9:16: Եւ ասացի ես. Բարի՛ է իմաստութիւն քան զզօրութիւն. եւ իմաստութիւն տնանկին արհամարհեալ է, եւ բանք նորա ո՛չ լինին լսելի[8596]։ [8596] Ոմանք. Եւ իմաստութիւն աղքատին։ 16 Եւ ես ասացի. «Իմաստութիւնը լաւ է ուժից, մինչեւ իսկ եթէ աղքատի իմաստութիւնը արհամարհուած լինի, եւ չուզենան լսել նրա խօսքերը»: 16 Այն ատեն ըսի թէ՝ Իմաստութիւնը ուժէն աղէկ է, Թէեւ աղքատին իմաստութիւնը կ’անարգեն Ու անոր խօսքերուն մտիկ չեն ըներ։ zohrab-1805▾ eastern-1994▾ western am▾	9:169:16 И сказал я: мудрость лучше силы, и однако же мудрость бедняка пренебрегается, и слов его не слушают. 9:16 καὶ και and; even εἶπα επω say; speak ἐγώ εγω I ἀγαθὴ αγαθος good σοφία σοφια wisdom ὑπὲρ υπερ over; for δύναμιν δυναμις power; ability καὶ και and; even σοφία σοφια wisdom τοῦ ο the πένητος πενης poor ἐξουδενωμένη εξουδενοω set at naught καὶ και and; even λόγοι λογος word; log αὐτοῦ αυτος he; him οὔκ ου not εἰσιν ειμι be ἀκουόμενοι ακουω hear 9:16 וְ wᵊ וְ and אָמַ֣רְתִּי ʔāmˈartî אמר say אָ֔נִי ʔˈānî אֲנִי i טֹובָ֥ה ṭôvˌā טֹוב good חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from גְּבוּרָ֑ה ggᵊvûrˈā גְּבוּרָה strength וְ wᵊ וְ and חָכְמַ֤ת ḥoḵmˈaṯ חָכְמָה wisdom הַ ha הַ the מִּסְכֵּן֙ mmiskˌēn מִסְכֵּן poor בְּזוּיָ֔ה bᵊzûyˈā בזה despise וּ û וְ and דְבָרָ֖יו ḏᵊvārˌāʸw דָּבָר word אֵינָ֥ם ʔênˌām אַיִן [NEG] נִשְׁמָעִֽים׃ nišmāʕˈîm שׁמע hear 9:16. et dicebam ego meliorem esse sapientiam fortitudine quomodo ergo sapientia pauperis contempta est et verba eius non sunt auditaAnd I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard? 16. Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. Then said I, Wisdom [is] better than strength: nevertheless the poor man' s wisdom [is] despised, and his words are not heard: 9:16 И сказал я: мудрость лучше силы, и однако же мудрость бедняка пренебрегается, и слов его не слушают. 9:16 καὶ και and; even εἶπα επω say; speak ἐγώ εγω I ἀγαθὴ αγαθος good σοφία σοφια wisdom ὑπὲρ υπερ over; for δύναμιν δυναμις power; ability καὶ και and; even σοφία σοφια wisdom τοῦ ο the πένητος πενης poor ἐξουδενωμένη εξουδενοω set at naught καὶ και and; even λόγοι λογος word; log αὐτοῦ αυτος he; him οὔκ ου not εἰσιν ειμι be ἀκουόμενοι ακουω hear 9:16 וְ wᵊ וְ and אָמַ֣רְתִּי ʔāmˈartî אמר say אָ֔נִי ʔˈānî אֲנִי i טֹובָ֥ה ṭôvˌā טֹוב good חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from גְּבוּרָ֑ה ggᵊvûrˈā גְּבוּרָה strength וְ wᵊ וְ and חָכְמַ֤ת ḥoḵmˈaṯ חָכְמָה wisdom הַ ha הַ the מִּסְכֵּן֙ mmiskˌēn מִסְכֵּן poor בְּזוּיָ֔ה bᵊzûyˈā בזה despise וּ û וְ and דְבָרָ֖יו ḏᵊvārˌāʸw דָּבָר word אֵינָ֥ם ʔênˌām אַיִן [NEG] נִשְׁמָעִֽים׃ nišmāʕˈîm שׁמע hear 9:16. et dicebam ego meliorem esse sapientiam fortitudine quomodo ergo sapientia pauperis contempta est et verba eius non sunt audita And I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard? 16. Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:16: The poor man's wisdom is despised, and his words are not heard - I cannot help pursuing this illustration a little farther. The soldier who found Archimedes busily employed in drawing figures upon the sand, put to him some impertinent question, withal rudely obtruding himself on his operations. To whom this wonderful mathematician replied, "Stand off, soldier, and do not spoil my diagram;" on which the bloody savage struck him dead! Albert Barnes: Notes on the Bible - 1834 9:16-17 are comments on the two facts - the deliverance of the city and its forgetfulness of him who delivered it - stated in Ecc 9:15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:16: Wisdom: Ecc 9:18, Ecc 7:19; Pro 21:22, Pro 24:5 the poor: Pro 10:15; Mar 6:2, Mar 6:3; Joh 7:47-49, Joh 9:24-34; Co1 1:26-29; Jam 2:2-6 Carl Friedrich Keil and Franz Delitzsch 9:16 "And I said: Better is wisdom than strength; but the wisdom of the poor is despised, and his words are not heard." With the words, "I saw," the author introduces his observations, and with "I said" his reflections. Wisdom is better than strength, since it does more for the wise man, and through him for others, than physical force, - more, as expressed in Eccles 7:19, than ten mighty men. But the respect which wisdom otherwise secures for a man, if it is the wisdom of a poor man, sinks into despect, to which his poverty exposes him, - if necessity arises, his service, as the above history shows, is valued; but as a rule his words are unheeded, for the crowd estimate the worth of him whom they willingly hear according to the outward respect in which he is held. To the lessons gathered from experience, are now added instructive proverbs of kindred contents. John Gill 9:16 Then said I, wisdom is better than strength,.... Wisdom of mind, even in a poor man, is better than strength of body, even of the, most potent prince and powerful army, as may be concluded from the above instance; since the poor wise man could do more by his wisdom than the great king with his mighty army; who was obliged to break up the siege, in consequence of the counsel given, or the methods directed to, or taken, by the poor man; nevertheless, the poor man's wisdom is despised, and his words are not heard; notwithstanding such a flagrant instance and example as this just mentioned; yet men still retain their prejudices against a poor man, and despise his wise counsels and advice, for no other reason but because he is poor, and will not attend to what he says: or, "though the poor man's wisdom", &c. (k), as Aben Ezra; Solomon drew the above conclusion from that instance; though this is usually the case, that men despise the wisdom of a poor man, and will not listen to his advice, this did not lessen the wise man's opinion of it. The words may be rendered, "even the poor man's wisdom despised, and his words not heard" (l); these are better than outward force and strength, and more serviceable and useful; which the Septuagint version favours: the Vulgate Latin version renders it, "how is the poor man's wisdom despised!" &c. as wondering at it that so it should be, when so much profit and advantage arose to the city from it. (k) "quamvis sapientia", Junius & Tremellius, Piscator, Mercerus, Gejerus, Amama; "etsi", Drusius. (l) "Et pauperis sapientiam contemptam", &c. Tigurine version. Robert Jamieson, A. R. Fausset and David Brown 9:16 Resuming the sentiment (Eccles 7:19; Prov 21:22; Prov 24:5). poor man's wisdom is despised--not the poor man mentioned in Eccles 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Acts 27:11).
9:179:17: Բանք իմաստնոց մեղմո՛վ լսին՝ քան զաղաղակ իշխանաց անզգամութեամբ։ 17 Իմաստունների մեղմ խօսքերն աւելի լաւ են լսւում, քան անզգամ իշխանների աղաղակը: 17 Իմաստուններուն մեղմ խօսքերը Յիմարներուն մէջ իշխան եղողին աղաղակէն աղէկ կը լսուին։ Բանք իմաստնոց մեղմով լսին քան զաղաղակ ^[107]իշխանաց անզգամութեամբ: 9:17: Բանք իմաստնոց մեղմո՛վ լսին՝ քան զաղաղակ իշխանաց անզգամութեամբ։ 17 Իմաստունների մեղմ խօսքերն աւելի լաւ են լսւում, քան անզգամ իշխանների աղաղակը: 17 Իմաստուններուն մեղմ խօսքերը Յիմարներուն մէջ իշխան եղողին աղաղակէն աղէկ կը լսուին։ zohrab-1805▾ eastern-1994▾ western am▾	9:179:17 Слова мудрых, {высказанные} спокойно, выслушиваются {лучше}, нежели крик властелина между глупыми. 9:17 λόγοι λογος word; log σοφῶν σοφος wise ἐν εν in ἀναπαύσει αναπαυσις respite; relief ἀκούονται ακουω hear ὑπὲρ υπερ over; for κραυγὴν κραυγη cry; outcry ἐξουσιαζόντων εξουσιαζω influence; have authority ἐν εν in ἀφροσύναις αφροσυνη nonsense 9:17 דִּבְרֵ֣י divrˈê דָּבָר word חֲכָמִ֔ים ḥᵃḵāmˈîm חָכָם wise בְּ bᵊ בְּ in נַ֖חַת nˌaḥaṯ נַחַת rest נִשְׁמָעִ֑ים nišmāʕˈîm שׁמע hear מִ mi מִן from זַּעֲקַ֥ת zzaʕᵃqˌaṯ זְעָקָה cry מֹושֵׁ֖ל môšˌēl משׁל rule בַּ ba בְּ in † הַ the כְּסִילִֽים׃ kkᵊsîlˈîm כְּסִיל insolent 9:17. verba sapientium audiuntur in silentio plus quam clamor principis inter stultosThe words of the wise are heard in silence, more than the cry of a prince among fools. 17. The words of the wise in quiet are heard more than the cry of him that ruleth among fools. The words of wise [men are] heard in quiet more than the cry of him that ruleth among fools: 9:17 Слова мудрых, {высказанные} спокойно, выслушиваются {лучше}, нежели крик властелина между глупыми. 9:17 λόγοι λογος word; log σοφῶν σοφος wise ἐν εν in ἀναπαύσει αναπαυσις respite; relief ἀκούονται ακουω hear ὑπὲρ υπερ over; for κραυγὴν κραυγη cry; outcry ἐξουσιαζόντων εξουσιαζω influence; have authority ἐν εν in ἀφροσύναις αφροσυνη nonsense 9:17 דִּבְרֵ֣י divrˈê דָּבָר word חֲכָמִ֔ים ḥᵃḵāmˈîm חָכָם wise בְּ bᵊ בְּ in נַ֖חַת nˌaḥaṯ נַחַת rest נִשְׁמָעִ֑ים nišmāʕˈîm שׁמע hear מִ mi מִן from זַּעֲקַ֥ת zzaʕᵃqˌaṯ זְעָקָה cry מֹושֵׁ֖ל môšˌēl משׁל rule בַּ ba בְּ in † הַ the כְּסִילִֽים׃ kkᵊsîlˈîm כְּסִיל insolent 9:17. verba sapientium audiuntur in silentio plus quam clamor principis inter stultos The words of the wise are heard in silence, more than the cry of a prince among fools. 17. The words of the wise in quiet are heard more than the cry of him that ruleth among fools. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:17: The words of wise men are heard in quiet - In the tumult of war the words of Archimedes were not heard; and his life was lost. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:17: Gen 41:33-40; Sa1 7:3-6; Pro 28:23; Isa 42:2, Isa 42:4; Jam 1:20, Jam 3:17, Jam 3:18 Carl Friedrich Keil and Franz Delitzsch 9:17 "The words of the wise, heard in quiet, have the superiority above the cry of a ruler among fools." Instead of tovim min, there stands here the simple min, prae, as at Eccles 5:1, to express the superiority of the one to the other. Hitzig finds in this proverb the meaning that, as that history has shown, the words of the wise, heard with tranquillity, gain the victory over the cry of a ruler over fools. But (1) the contrast of נחת and זעקת require us to attribute the tranquillity to the wise man himself, and not to his hearers; (2) מו בּךּ is not a ruler over fools, by which it would remain questionable whether he himself was not a fool (cf. Job 41:26), but a ruler among fools (cf. 2Kings 23:3, מו בּ, "a ruler among men;" and Prov 30:30, גּבּ בּ, "the hero among beasts"), i.e., one who among fools takes the place of chief. The words of the poor wise man pass by unheeded, they are not listened to, because he does not possess an imposing splendid outward appearance, in accordance with which the crowd estimate the value of a man's words; the wise man does not seek to gain esteem by means of a pompous violent deportment; his words נשׁ בּ are heard, let themselves be heard, are to be heard (cf. e.g., Song 2:12) in quiet (Is 30:15); for, trusting to their own inward power of conviction, and committing the result to God, he despises vociferous pomp, and the external force of earthly expedients (cf. Is 42:2; Mt 12:19); but the words of the wise, which are to be heard in unassuming, passionless quietness, are of more value than the vociferation with which a king among fools, an arch-fool, a non plus ultra among fools, trumpets forth his pretended wisdom and constrains his hearers. John Gill 9:17 The words of wise men are heard in quiet,.... That is, by some persons and at some times, though not by all persons and always; or they are to be heard, or should be heard, though they seldom be, even the words of wise men that are poor: these are to be heard quietly and patiently, without any tumult and contradiction; or should be heard, being delivered with a low and submissive voice, without any noise, or blustering pride, or passion, sedately and with great humility, submitting them to the judgment of others; which sense the comparison seems to require; more than the cry of him that ruleth among fools; more than the noisy words of a foolish governor; or than the dictates of an imperious man, delivered in a clamorous and blustering way; by which he obtains authority among such fools as himself, who are influenced more by the pomp and noise of words than by the force of true wisdom and reason; but all right judges will give the preference to the former. The Targum interprets it of the silent prayer of the wise being received by the Lord, more than the clamour of the wicked. John Wesley 9:17 Of wise men - Though poor. In quiet - Uttered with a modest and low voice. The cry - The clamorous discourses of a rich and potent, but foolish man. Robert Jamieson, A. R. Fausset and David Brown 9:17 The words of wise, &c.--Though generally the poor wise man is not heard (Eccles 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Eccles 9:15), are more serviceable than," &c. ruleth--as the "great king" (Eccles 9:14). Solomon reverts to "the rulers to their own hurt" (Eccles 8:9).
9:189:18: Բարի՛ է իմաստութիւն քան զանօթս պատերազմի. եւ յանցաւոր մի կորուսանէ զօրութիւնս բազումս։Լաւ է իմաստուն քան զզէն պատերազմի, եւ ՚ի մեղանչելոյ միոյն կորուսանէ զբարութիւնս բազումս[8597]։[8597] Յայսմ վայրի օրինակն մեր համաձայն այլ միում օրինակի զնոյն բան կրկին դնէ ըստ այլեւայլ օրինակաց կամ թարգմանութեանց, չակերտիւ նշանակեալ զերկաքանչիւրսն։ Ուր ոմանք զմին եւ եթ ունին. այս է՝ Բարի է իմաստութիւն քան, եւ այլն. եւ ոմանք լոկ զերկրորդն՝ Լաւ է իմաստուն քան, եւ այլն։ 18 Իմաստութիւնը լաւ է պատերազմի գործիքներից, բայց մէ՛կ մեղաւորը շատ զօրութիւններ կարող է կորստեան մատնել: 18 Իմաստութիւնը պատերազմական զէնքերէն աղէկ է, Բայց մէկ մեղաւորը շատ բարիքներու կորուստին պատճառ կ’ըլլայ։ Բարի է իմաստութիւն քան զանօթս պատերազմի, եւ յանցաւոր մի կորուսանէ ^[108]զօրութիւնս բազումս: 9:18: Բարի՛ է իմաստութիւն քան զանօթս պատերազմի. եւ յանցաւոր մի կորուսանէ զօրութիւնս բազումս։Լաւ է իմաստուն քան զզէն պատերազմի, եւ ՚ի մեղանչելոյ միոյն կորուսանէ զբարութիւնս բազումս[8597]։ [8597] Յայսմ վայրի օրինակն մեր համաձայն այլ միում օրինակի զնոյն բան կրկին դնէ ըստ այլեւայլ օրինակաց կամ թարգմանութեանց, չակերտիւ նշանակեալ զերկաքանչիւրսն։ Ուր ոմանք զմին եւ եթ ունին. այս է՝ Բարի է իմաստութիւն քան, եւ այլն. եւ ոմանք լոկ զերկրորդն՝ Լաւ է իմաստուն քան, եւ այլն։ 18 Իմաստութիւնը լաւ է պատերազմի գործիքներից, բայց մէ՛կ մեղաւորը շատ զօրութիւններ կարող է կորստեան մատնել: 18 Իմաստութիւնը պատերազմական զէնքերէն աղէկ է, Բայց մէկ մեղաւորը շատ բարիքներու կորուստին պատճառ կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	9:189:18 Мудрость лучше воинских орудий; но один погрешивший погубит много доброго. 9:18 ἀγαθὴ αγαθος good σοφία σοφια wisdom ὑπὲρ υπερ over; for σκεύη σκευος vessel; jar πολέμου πολεμος battle καὶ και and; even ἁμαρτάνων αμαρτανω sin εἷς εις.1 one; unit ἀπολέσει απολλυμι destroy; lose ἀγαθωσύνην αγαθωσυνη goodness πολλήν πολυς much; many 9:18 טֹובָ֥ה ṭôvˌā טֹוב good חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from כְּלֵ֣י kkᵊlˈê כְּלִי tool קְרָ֑ב qᵊrˈāv קְרָב fight וְ wᵊ וְ and חֹוטֶ֣א ḥôṭˈe חטא miss אֶחָ֔ד ʔeḥˈāḏ אֶחָד one יְאַבֵּ֥ד yᵊʔabbˌēḏ אבד perish טֹובָ֥ה ṭôvˌā טֹובָה what is good הַרְבֵּֽה׃ harbˈē רבה be many 9:18. melior est sapientia quam arma bellica et qui in uno peccaverit multa bona perdetBetter is wisdom, than weapons of war: and he that shall offend in one, shall lose many good things. 18. Wisdom is better than weapons of war: but one sinner destroyeth much good. Wisdom [is] better than weapons of war: but one sinner destroyeth much good: 9:18 Мудрость лучше воинских орудий; но один погрешивший погубит много доброго. 9:18 ἀγαθὴ αγαθος good σοφία σοφια wisdom ὑπὲρ υπερ over; for σκεύη σκευος vessel; jar πολέμου πολεμος battle καὶ και and; even ἁμαρτάνων αμαρτανω sin εἷς εις.1 one; unit ἀπολέσει απολλυμι destroy; lose ἀγαθωσύνην αγαθωσυνη goodness πολλήν πολυς much; many 9:18 טֹובָ֥ה ṭôvˌā טֹוב good חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom מִ mi מִן from כְּלֵ֣י kkᵊlˈê כְּלִי tool קְרָ֑ב qᵊrˈāv קְרָב fight וְ wᵊ וְ and חֹוטֶ֣א ḥôṭˈe חטא miss אֶחָ֔ד ʔeḥˈāḏ אֶחָד one יְאַבֵּ֥ד yᵊʔabbˌēḏ אבד perish טֹובָ֥ה ṭôvˌā טֹובָה what is good הַרְבֵּֽה׃ harbˈē רבה be many 9:18. melior est sapientia quam arma bellica et qui in uno peccaverit multa bona perdet Better is wisdom, than weapons of war: and he that shall offend in one, shall lose many good things. 18. Wisdom is better than weapons of war: but one sinner destroyeth much good. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 9:18: Wisdom is better than weapons of war - So proved in the case of Archimedes. But one sinner - Such as the Roman butcher above mentioned. Destroyeth much good - Such as were the life and skill of the Syracusan mathematician. One sinner has often injured the work of God; one stumbling-block has sometimes destroyed a revival of religion. Sin acts like a ferment; whatever comes in contact with it, it assimilates to itself. Albert Barnes: Notes on the Bible - 1834 9:18: Sinner - The word in the original indicates intellectual as well as moral error. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 9:18: better: Ecc 9:16 sinner: Jos 7:1, Jos 7:5, Jos 7:11, Jos 7:12, Jos 22:20; Sa1 14:28, Sa1 14:29, Sa1 14:36-46; Sa2 20:1, Sa2 20:2; Th2 2:8-12; Ti2 2:16-18, Ti2 3:8, Ti2 4:3, Ti2 4:4; Tit 1:10, Tit 1:11; Heb 12:15, Heb 12:16 Carl Friedrich Keil and Franz Delitzsch 9:18 The following proverb also leans on the history above narrated: "Better is wisdom than weapons of war; and one sinner destroyeth much good." The above history has shown by way of example that wisdom accomplishes more than implements of war, כּלי ק = כּלי מל (Assyr. unut tahazi) (Note: Vid., Fried. Delitzsch's Assyr. Stud. p. 129.) i.e., than all the apparatus belonging to preparation for war. But the much good which a wise man is accomplishing or has accomplished, one sinner (חוטא) (Note: The Syr. (not the Targ.) had חטא before it, and thus realized it, which appears to correspond better with the parall. חכמה.) by treachery or calumny may render vain, or may even destroy, through mere malicious pleasure in evil. This is a synthetic distich whose two parts may be interpreted independently. As wisdom accomplishes something great, so a single villain may have a far-reaching influence, viz., such as destroys much good. John Gill 9:18 Wisdom is better than weapons of war,.... And does what they cannot do; of which the wisdom of the poor wise man is a full proof, which delivered the city from a potent prince, when weapons of war could not: see Eccles 7:10; but one sinner destroyeth much good: his own soul by his sins, and the souls of others by his counsels, example, and conversation, which corrupt good manners; so does one sinner in a family, neighbourhood, and town; as one poor wise man does much good, one sinner mars much; one Achan in a camp or army, one bad counsel for in a cabinet, one false teacher in the church, will do a great deal of mischief, as well as one debauchee in a town or city. The Vulgate Latin version is, "who sins in one"; offends or sins in one, as in Jas 2:10; so the Syriac version, "one sin destroys much good", or many good things; and to the same purpose the Arabic version, "he that committeth one sin". Robert Jamieson, A. R. Fausset and David Brown 9:18 one sinner, &c.-- (Josh 7:1, Josh 7:11-12). Though wisdom excels folly (Eccles 9:16; Eccles 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Eccles 10:1; Jas 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Lk 12:32; Heb 12:22); the great king to Satan (Jn 12:31); the despised poor wise man, Jesus Christ (Is 53:2-3; Mk 6:3; 2Cor 8:9; Eph 1:7-8; Col 2:3).

Ժողովող / Ecclesiastes - 9 | 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

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

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

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

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

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

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

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

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

Albert Barnes: Notes on the Bible - 1834

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

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

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