Prediger 3:21

"Who knoweth with regard to the spirit of the children of men, whether it mounteth upward; and with regard to the spirit of a beast, whether it goeth downward to the earth?" The interrogative meaning of העלה and הירדת is recognised by all the old translators: lxx, Targ., Syr., Jerome, Venet., Luther. Among the moderns, Heyder (vid., Psychol. p. 410), Hengst., Hahn, Dale, and Bullock take the h in both cases as the article: "Who knoweth the spirit of the children of men, that which goeth upward ... ?" But (1) thus rendered the question does not accord with the connection, which requires a sceptical question; (2) following "who knoweth," after Ecc 2:19; Ecc 6:12, cf. Jos 2:14, an interrogative continuance of the sentence was to be expected; and (3) in both cases היא stands as designation of the subject only for the purpose of marking the interrogative clause (cf. Jer 2:14), and of making it observable that ha'olah and hayorěděth are not appos. belonging as objects to רוח and ורוח. It is questionable, indeed, whether the punctuation of these words, העלה and היּרדת, as they lie before us, proceeds from an interrogative rendering. Saadia in Emunoth c. vi., and Juda Halevi in the Kuzri ii. 80, deny this; and so also do Aben Ezra and Kimchi. And they may be right. For instead of העלה, the pointing ought to have been העלה (cf. העלה, Job 13:25) when used as interrog. an ascendens; even before א the compens. lengthening of the interrog. ha is nowhere certainly found (Note: For ה is to be read with a Pattach in Jdg 6:31; Jdg 12:5; Neh 6:11; cf. under Gen 19:9; Gen 27:21. In Num 16:22 the ה of האישׁ is the art., the question is not formally designated. instead of the virtual reduplication; and thus also the parallel היּר is not to be judged after היּי, Lev 10:19, הדּ, Eze 18:29,…

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.

3:21 the human spirit goes up: Cp. 12:7.