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כי מבית הסורים יצא למלך - כי

.born in bis Kingdon becoineth poor are often confounded , I שור and סור As [גם במלכותו נולד רש :

Rather Two are BETTER THAN ONE; BECAUSE THEY HAVE A GREATER ADVANTAGE IN THEIR LABOUR : for this Sense is more consistent with Truth, as well as the Context: and it is well known that the Hebrews are unacquainted with the comparative Degree, which the Exigentia loci alone can determine. V. 14. For out of Prison he cometh to reign ; whereas also he that is

. ° : ] , I read here bun, and render — THOUGH HE COME TO REIGN FROM THE HOUSE OF PRINCES, YET HE WILL CERTAINLY BECOME POOR IN HIS KINGDOM. See the Verb g', thus used, Pf. H. 7. Or thus, according to the Reading of the Text ---For he (the Child mentioned in the preceding Verse) COMETH TO REIGN FROM THE House of the REVOLTERS, &c. i.e. is by a Revolution set upon the Throne.

V. 15. I considered all the living which walk under the Sun, with the second Child that shall stand up in his Stead. - "7707 bo na 'n!87 : — ) we seem to have an Hysteron Proteron, and a wrong Sense given to 07. The natural Order and Meaning of the Verse is, as I conceive, this -I CONSIDERED THAT ALL THE LIVING UNDER THE SUN WALKED WITH (or, ATTACHED THEMSELVES TO) THE NEXT CHILD, WHO WOULD SUCCEED IN HIS STEAD. The Phrase to walk with another in Scripture denotes to be cbedient to his Will: thus Enoch is said to have walked with God. Gen. V. 22, 24. So Noah, Gen. VI. 9. That w is not always used for second appears from V. 8. where it signifies another: that Word is perhaps used here in Preference to another Word, to denote that the Heir apparent is second in Dignity to the reigning Prince; and indeed the Words which immediately follow countenance this Conjecture : but surely it can have no Reference to the second Child, in Prejudice to his elder Brother ; who among the Hebrews, as well as in all other civilised Countries, was intitled to the Rights of Primogeniture.

V. 16. There is no End of all the People, even of all that have been before them; they also that come after all not rejoice in him. 7. 1:8 D

- ) ] I read with the Syriac and Vulgate 1935, and render -- There is no END OF ALL THE PEOPLE, OF ALL THAT ARE IN HIS PRESENCE:

BUT

BUT THEY THAT COME AFTER WILL NOT REJOICE IN HIM; iie. « The Number of those who from Vanity or Interest pay

their “Devotions to the presumptive Heir of the Crown is innumerable : " but it will probably happen, that he, who has been for a Time fur

rounded with a Troop of flatterers, when he comes to sway the “ Sceptre, may make it a Rod of Iron, to their Sorrow, and that “ of their Posterity.” This Prediction was verified in Rehoboam, Solomon's Son and Succeffor.

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Rather [כאשר תלך אל בית האלהים

Rather [ וקול כסיל ברב דברים :

V. 1. Keep thy Foot when thou goeft to the House of God, geban nag

]

ATTEND TO THY GoINGS ; or KEEP A GUARD ON THY FEET, WHEN &c. i.e. “ to

thy Affections, or the Dispositions of thy Mind.” 500 has this Sense, Job. XXXI. 5. Prov. VI. 8. Isa. LII. 7. than to give the Sacrifice of fools : -nai Dekyban Ono) Rather

THAN TO OFFER with fools A SACRIFICE; for the Order and Form of the Words prevents their being considered as in regimine. V. 3:

For a Dream cometh through the Multitude of Business; and a fool's Voice is known by Multitude of Words. -7° 372 515nn sang :]

For as a DREAM COMETH THROUGH A MULTITUDE OF BUSINESS, SO THE VOICE OF A FOOL THROUGH A MULTITUDE of WORDS. Meaning, that he who talks a great deal will necessarily talk foolishly.

V.4. for he hath no Pleasure in fools : Debbioga ron 787 ] There ought to be here no Italics; as yon is a Verb.

V. 6. Suffer not thy Mouth to cause thy Flesh to fin; — 18 innby yowa 78 Nuns 70] Rather, I think -Suffer NOT THY MOUTH TO SIN AGAINST THY BODY, viz. by rash Vows of Self-Denial, Abstinence, or Mortification, as the preceding Verse seems to Thew. neither say thou before the Angel

, — 986an io5 mann 5789] Rather, I think

NEITHER SAY THOU BEFORE HIM WHO PROVIDETH FOR THEE. This Periphrasis is explained by the Word God in the next Clause, which is exegetical.

V.7. For the Multitude of Dreams, and many Words there are also : s]

FOR

[כי ברב חלמות והבלים ודברים הרבה-:ale divers Vanities

-- For as In THE MULTITUDE OF DREAMS there are suRELY VANITIES, SO IN MANY WORDS. See Noldius.

Rather [כי גבה מעל גבה שמר וגבהים עליהם:

.be higher than they

נס כל ימיו בחשך

Rather [ יאכל

V. 8. - for he that is higher than the highest regardeth; and there

. :] ---For he that is high OBSERVETH him THAT IS HIGHER; AND THERE are HIGHER THAN THEY. That is, it is not to be wondered that a Country should be plundered, when the several Officers are countenanced by their Superiors, and these by the supreme Authority itself. This Sense seems more agreeable to the Context, than to interpret it, with our Version, of the Divine Providence. V.10. He that loveth Silver &c.

421 902 378 ] Rather HE THAT LOVETH MONEY. V. 17. All bis Days also be eateth in Darkness : , ]

HE CONSUMETH ALSO ALL HIS DAYS IN DARKNESS.

and he hath much Sorrow and Wrath with his Sickness. dygt :: 5377 995mm 1277] Rather — AND ANGER, SICKNESS, AND 'WRATH . MULTIPLY : for17277 does not seem to be an Adverb here, but the Preter Hiphil, as Deut. I. 10. Hof. VIII. 14. which agrees with each of the fingular Nouns separately; and they final in 95oy is plainly a Mistake, occasioned by the next Word beginning with the same Letter; for not one of the ancient Vezsions acknowledge it.

V. 19. Every Man also to whom God hath given Riches and Wealth, and hath given him Power to eat thereof, and

to take his Portion, and to rejoice in his Labour ; this is the Gift of God.] Our Version in this Place is scarcely intelligible, the Words not being reducible to a Proposition. How much better is this expressed in the old Version — AND TO EVERY MAN TO WHOM GOD &c? The same Mode of Expression occurs Ch. VI. 2. and ought to be rendered - To WHOMSOEVER GOD &c.

V. 20. For be shall not much remember the Days of his Life : 99997 mesi 78 731 17377] Rather in the present Tense — For he DOTH NOT &c. because God answereth him in the Joy of his Heart. Svoban ng ] BECAUSE GOD MINISTRETH

GROUND

כי לא

Rather [מענה בשמחת לבו :

GROUND FOR THE Joy of his HEART ; viz. by the Gifts bestowed on him : for this Verb when construed with the Preposition ? has that Sense.

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V. 3. If a Man beget an hundred Children, —,782 V8 gobye DN ] Rather ---Though he BEGET AN HUNDRED MALES; i.e. Sons, and Grandsons. That this is the Construction of this place is evident; for 48 of the preceding Verse is certainly the Nominative, which would therefore be unnecessarily repeated here ; neither would it in that Case be placed after the Verb; and this Thews that it is governed by it in an oblique Case, as it cannot be used absolutely, on which account our Verfion adds the Word Children. But we is here more proper than Diya; because it restrains the Offspring to the Illue Male: and it is well known that in Hebrew this Word is used with any Number, how great soever.

- so that the Days of his Years be many ; 9) "9' 1977'0 277] The Construction here according to the present Reading and Translation is very harsh and ungrammatical, and the Sense a mere Tautology; for where is the Difference between a Man's living many Years, and the Days of his Years being many ? But if instead of 1977'w we read 17790, which' Word is used i Sam. XIV. 34. and translated his SHE E P, which may be here taken for SUBSTANCE in general, we shall not only avoid the Tautology, and remedy the Defects of Construction, but find a Sense much more suited to the Context; thus — THOUGH HE BEGET AN HUNDRED MALES, AND LIVE MANY YEARS, AND HIS SUBSTANCE BE GREAT all the DAYS OF HIS LIFE, BUT HIS SOUL BE NOT FILLED WITH GOOD, AND ALSO HE HAVE NO BURIAL, &c. Three Species of Good are enumerated, a numerous Progeny, long Life, and great Polefons, during the whole Course of that Life; in Opposition to these are placed Want of Contentment in this Life, and Want of Burial after Death ; which Solomon says are such Abatements of Happiness, that an Abortion is preferable to Life in such Circumstances. V. 5. Moreover he hath not seen the Sun, nor known any Thing :

] - MOREOVER HE HATH NOT SEEN NOR KNOWN The Sun: i.e. the Embryo, which can neither see nor feel it's Influence.

- Rather [גם שמש לא ראה ולא ידע

V. 8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk, before the living ? jo banh 709 179 :D" - ] Verse seems to be an Answer to the Question proposed in the former Part, and ought I think to be thus rendered THAT which the POOR HATH, WHO KNOWETH &c. i.e. in Point of Morals the wise has no Advantage over the poor who knows and practises his Duty.

V.9. Better is the sight of the Eyes, than the Wandering of the Defire: – obj 7570 Dijiy 879 310] Rather — Better is THE SIGHT OF THE EYES THAN THE PURSUIT OF THE APPETITE, as Verse 7. The Sight of the Eyes is here used by a Metonymy for every Object of Sight, or whatever may be seen.

V. 12. For who knoweth what is good for Man in this Life, all the Days of his vain Life which be spendeth as a Shadow ? 777 g

] BUT WHO KNOWETH WHAT is BETTER IN LIFE FOR A MAN, THAN' TO NUMBER THE DAYS of his Life &c? that is, to take an Account of them, so as to turn them to. Profit.

Rather [מה טוב לאדם בחיים מספר ימי חיי הבלו ויעשם כצל

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"
The two latt [ טוב אחרית דבר מראשיתו טוב וגו

V.8. Better is the End of a Thing than the Beginning thereof : and the patient &c. "] Words ought to be thus read, 2101 "0xm; and the Verse thus rendered --- Better is the END OF A THING THAN THE BEGINNING: AND THE PATIENT &c.

אל תאמר מה היה שהימים הראשנים היו טובים ?better than there

Rather [מאלה

V. 10. Say not thou, What is the Cause that the former Days were

? 5 ]

SAY NOT, WHY DOTH IT HAPPEN THAT &c. V. 11. Wisdom is good with an Inheritance : and by it there is Pro

: ] Rather, with the Margin WISDOM is AS GOOD AS AN INHERITANCE; NAY BETTÉR TO THEM &c. ,

V. 12. For Wisdom is a Defence, and Money is a Defence : -552 7027 482 172300) y occurs Numb. XIV.9. in this Sense, but

without

{טובה חכמה עם נחלה ויתר לראי השמש! ,it to them that Jee the Sun

Nn

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