Екклезіяст 7:25

But, on the other side, he can bear testimony to himself that he has honestly exercised himself in seeking to go to the foundation of things: "I turned myself, and my heart was there to discern, and to explore, and to seek wisdom, and the account, and to perceive wickedness as folly, and folly as madness." Regarding sabbothi, vid., under Ecc 2:20 : a turning is meant to the theme as given in what follows, which, as we have to suppose, was connected with a turning away form superficiality and frivolity. Almost all interpreters-as also the accentuation does - connect the two words ולבּי אני; but "I and my heart" is so unpsychological an expression, without example, that many Codd. (28 of Kennicott, 44 of de Rossi) read בּלבּי daer )i with my heart. The erasure of the vav (as e.g., Luther: "I applied my heart") would at the same time require the change of סבותי into הסבּותי. The Targ., Jerome, and the Venet. render the word בלבי; the lxx and Syr., on the contrary, ולבי; and this also is allowable, if we place the disjunctive on אני and take ולבי as consequent: my heart, i.e., my striving and effort, was to discern (Aben Ezra, Herzf., Stuart), - a substantival clause instead of the verbal את־לבּי ונתתּי, Ecc 1:13, Ecc 1:17. Regarding tur in an intellectual sense, vid., Ecc 1:13. Hhěshbon, with hhochmah, we have translated by "Rechenschaft" account, ratio; for we understand by it a knowledge well grounded and exact, and able to be established, - the facit of a calculation of all the facts and circumstances relating thereto; נתן חשׁבין is Mishnic, and = the N.T. λόγον ἀποδιδόναι. Of the two accus. Ecc 7:25 following לדעת, the first, as may be supposed, and as the determination in the second member shows, is that of the obj., the second that of the pred. (Ewald, 284b): tha…

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).