الجامعة ٧:٢٤

"For that which is, is far off, and deep, - yes, deep; who can reach it?" Knobel, Hitz., Vaih., and Bullock translate: for what is remote and deep, deep, who can find it? i.e., investigate it; but mah-shehayah is everywhere an idea by itself, and means either id quod fuit, or id quod exstitit, Ecc 1:9; Ecc 3:15; Ecc 6:10; in the former sense it is the contrast of mah-shěihyěh, Ecc 8:7; Ecc 10:14, cf. Ecc 3:22; in the latter, it is the contrast of that which does not exist, because it has not come into existence. In this way it is also not to be translated: For it is far off what it (wisdom) is (Zckl.) [= what wisdom is lies far off from human knowledge], or: what it is (the essence of wisdom), is far off (Elst.) - which would be expressed by the words מה־שּׁהיא. And if מה־שׁהיה is an idea complete in itself, it is evidently not that which is past that is meant (thus e.g., Rosenm. quod ante aderat), for that is a limitation of the obj. of knowledge, which is unsuitable here, but that which has come into existence. Rightly, Hengst.: that which has being, for wisdom is τῶν ὄντων γνῶσις ἀψευδής, Wisd. 7:17. He compares Jdg 3:11, "the work which God does," and Ecc 8:17, "the work which is done under the sun." What Koheleth there says of the totality of the historical, he here says of the world of things: this (in its essence and its grounds) remains far off from man; it is for him, and also in itself and for all creatures, far too deep (עמק עמק, the ancient expression for the superlative): Who can intelligibly reach (ימץ, from מצא, assequi, in an intellectual sense, as at Ecc 3:11; Ecc 8:17; cf. Job 11:7) it (this all of being)? The author appears in the book as a teacher of wisdom, and emphatically here makes confession of the limitation of his wisdom; for the consc…

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).