Екклезіяст 9:1

"For all this I brought to my consciousness, and all this I sought to make clear to me, that the righteous, and the wise, and their deeds, are in God's hands: neither love nor hatred stands in the knowledge of man, all lies before them." With ki follows the verification of what is said in Ecc 8:17, "is unable to find out," from the fact of men, even the best and the wisest of men, being on all sides conditioned. This conditioning is a fact which he layeth to his heart (Ecc 7:2), or (since he here presents himself less as a feeling than as a thinking man, and the heart as reflecting) which he has brought to his consciousness, and which he has sought to bring out into clearness. ולבוּל has here not the force of an inf. absol., so that it subordinates itself in an adverbial manner (et ventilando quidem) - for it nowhere stands in the same rank with the inf. absol.; but the inf. with ל (ל) has the force of an intentional (with a tendency) fut., since the governing הייתי, as at Ecc 3:15, היה, and at Hab 1:17, יהיה, is to be supplied (vid., comm. on these passages, and under Isa 44:14): operam dedi ut ventilarem (excuterem), or shorter: ventilaturus fui. Regarding the form לבוּר, which is metapl. for לבר, and the double idea of sifting (particularly winnowing, ventilare) of the R. בר, vid., under Ecc 3:18. In the post-bibl. Heb. the words להעמיד על בוריו would denote the very same as is here expressed by the brief significant word לבוּר; a matter in the clearness of its actual condition is called בוריו דבר על (from לברי, after the form חלי, purity, vid., Buxtorf's Lex. Talm. col. 366). The lxx and Syr. have read ראה ולבי instead of ולבור, apparently because they could not see their way with it: "And my heart has seen all this." The expression "all this" refers both times to w…

It has been observed concerning those who have pretended to search for the philosophers' stone that, though they could never find what they sought for, yet in the search they have hit upon many other useful discoveries and experiments. Thus Solomon, when, in the close of the foregoing chapter, he applied his heart to know the work of God, and took a great deal of pains to search into it, though he despaired of finding it out, yet he found out that which abundantly recompensed him for the search, and gave him some satisfaction, which he here gives us; for therefore he considered all this in his heart, and weighed it deliberately, that he might declare it for the good of others. Note, What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare. I believed, therefore have I spoken. The great difficulty which Solomon met with in studying the book of providence was the little difference that is made between good men and bad in the distribution of comforts and crosses, and the disposal of events. This has perplexed the minds of many wise and contemplative men. Solomon discourses of it in these verses, and, though he does not undertake to find out this work of God, yet he says that which may prevent its being a stumbling-block to us. I. Before he describes the temptation in its strength he lays down a great and unquestionable truth, which he resolves to adhere to, and which, if firmly believed, will be sufficient to break the force of the temptation. This has been the way of God's people in grappling with this difficulty. Job, before he discourses of this matter, lays down the doctrine of God's omniscience (Job 24:1), Jeremiah the doctrine of his righteousness (Jer 12:1), another prophet that of his holi…

9:1 No one knows whether God will show them favor: There is no guarantee that righteousness will be rewarded in this life (cp. 3:17-22; 8:10-15; 12:14).