Prediger 3:2

(Note: These seven verses, 2-8, are in Codd and Edd., like Jos 12:9., and Est 9:7., arranged in the form of a song, so that one עת (time) always stands under another, after the scheme described in Megilla 16b, Massecheth Sofrim xiii. 3, but without any express reference to this passage in Koheleth. J has a different manner of arranging the words, the first four lines of which we here adduce: - 'ēth lāmoth veeth lalěděth 'ēth 'ēth nathu'ǎ lǎ'ǎqor veeth lathǎ'ǎth 'ēth lirpō veeth lǎhǎrog 'ēth livnoth veeth liphrots) "To be born has its time, and to die has its time; to plant has its time, and to root up that which is planted has its time." The inf. ללדת signifies nothing else than to bring forth; but when that which is brought forth comes more into view than she who brings forth, it is used in the sense of being born (cf. Jer 25:34, לט = להטּבח); ledah, Hos 9:11, is the birth; and in the Assyr., li-id-tu, li-i-tu, li-da-a-tu, designates posterity, progenies. Since now lālǎděth has here lāmuth as contrast, and thus does not denote the birth-throes of the mother, but the child's beginning of life, the translation, "to be born has its time," is more appropriate to what is designed than "to bring forth has its time." What Zckler, after Hitzig, objects that by lěděth a הפץ an undertaking, and thus a conscious, intended act must be named, is not applicable; for לכּל standing at the beginning comprehends doing and suffering, and death also (apart from suicide) is certainly not an intended act, frequently even an unconscious suffering. Instead of לטעת (for which the form לטּעת (Note: This Abulwalid found in a correct Damascus ms., Michlol 81b.) is found, cf. למּוט, Psa 66:9), the older language uses לנטע, Jer 1:10. In still more modern Heb. the expression us…

Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs (Ecc 3:1-10). II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels (Ecc 3:11-15). III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them (Ecc 3:16). For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world (Ecc 3:17). 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts (Ecc 3:18-21). And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it.

3:2-8 We have no control over when we are born or when we die (8:8), but it is our responsibility to live wisely between those events. • plant and . . . harvest: Wise agricultural decisions must be made in the natural seasons. • In ancient Israel, the times to kill included capital punishment and war. • In times of mourning, people in the Near East would often tear their clothes. • There is a time to hate, even for God (Pss 5:5; 11:5).