Prediger 10:8

"He that diggeth a pit may fall into it; whoso breaketh down walls, a serpent may sting him. Whoso pulleth out stones may do himself hurt therewith; he who cleaveth wood may endanger himself thereby." The futures are not the expression of that which will necessarily take place, for, thus rendered, these four statements would be contrary to experience; they are the expression of a possibility. The fut. יפּול is not here meant as predicting an event, as where the clause 8a is a figure of self-punishment arising from the destruction prepared for others, Pro 26:27. Sir. 27:26. גּוּמּץ is, Pro 26:27, the Targum word for שׁחת, ditch, from גּמץ = שׁוּח, depressum esse. גּדר (R. גד, to cut), something cutting off, something dividing, is a wall as a boundary and means of protection drawn round a garden, vineyard, or farm-court; גּדר פּרץ is the reverse of פּרץ גּדר, Isa 58:12. Serpents are accustomed to nestle in the crevices and holes of walls, as well as in the earth (from a city-wall is called חומה and חל); thus he who breaks into such a wall may expect that the serpent which is there will bite him (cf. Amo 5:19). To tear down stones, hissi'a, is synon. of hhatsav, to break stones, Isa 51:1; yet hhotsēv does not usually mean the stone-breaker, but the stone-cutter (stone-mason); hissi'a, from nasa', to tear out, does not also signify, Kg1 5:18, "to transport," and here, along with wood-splitting, is certainly to be thought of as a breaking loose or separating in the quarry or shaft. Ne'etsav signifies elsewhere to be afflicted; here, where the reference is not to the internal but the external feeling: to suffer pain, or reflex.: to injure oneself painfully; the derivat. 'etsev signifies also severe labour; but to find this signification in the Niph. ("he who has painful labo…

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.

10:8-9 Every activity requires wisdom. Wisdom is evident in the safety precautions taken by those engaged in every profession, yet there is always a degree of risk.