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Selected Verse: Ecclesiates 2:13 - Strong Concordance

Verse	Translation	Text
Ec 2:13	Strong Concordance	Then I saw [07200] that [03426] wisdom [02451] excelleth [03504] folly [05531], as far as light [0216] excelleth [03504] darkness [02822].
	King James	Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Pro 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Pro 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walketh in darkness." In the sacred Scriptures, "light" is generally the symbol of grace, Psa 43:3, but also the contrast of an intellectually and morally darkened state, Isa 51:4. To know a thing is equivalent to having light on it, and seeing it in its true light (Psa 36:10); wisdom is thus compared to light; folly is once, Job 38:19, directly called "darkness." Thus wisdom stands so much higher than folly, as light stands above darkness.יתרון, which hitherto denoted actual result, enduring gain, signifies here preference; along with כּיתרון (Note: Thus written, according to J and other authorities.) there is also found the form כּיתרון (Note: Thus Ven. 1515, 1521; vid., Comm. under Gen 27:28-29; Psa 45:10.) (vid., Pro 30:17). The fool walks in darkness: he is blind although he has eyes (Isa 43:8), and thus has as good as none, - he wants the spiritual eye of understanding (Job 10:3); the wise man, on the other hand, his eyes are in his head, or, as we also say: he has eyes in his head, - eyes truly seeing, looking at and examining persons and things. That is the one side of the relation of wisdom to folly as put to the test. The other side of the relation is the sameness of the result in which the elevation of wisdom above folly terminates. "And I myself perceived that one experience happeneth to them all. And I said in my heart, As it will happen to the fool, it will happen also to me; and why have I then been specially wise? Thus I spake then in my heart, that this also is vain." Zckler gives to גּם an adversative sense; but this gam (= ὃμως, similiter) stands always at the beginning of the clause, Ewald, 354a. Gam-ani corresponds to the Lat. ego idem, which gives two predicates to one subject; while et ipse predicates the same of the one of two subjects as it does of the other (Zumpt, 697). The second gam-ani serves for the giving of prominence to the object, and here precedes, after the manner of a substantival clause (cf. Isa 45:12; Eze 33:17; Ch2 28:10), as at Gen 24:27; cf. Gesen. 121. 3. Miqrěh (from קרה, to happen, to befall) is quiquid alicui accidit (in the later philosoph. terminol. accidens; Venet. συμβεβεεκός); but here, as the connection shows, that which finally puts an end to life, the final event of death. By the word יד the author expresses what he had observed on reflection; by בּל...אם, what he said inwardly to himself regarding it; and by דּבּ דל, what sentence he passed thereon with himself. Lammah asks for the design, as maddu'a for the reason. אז is either understood temporally: then when it is finally not better with me than with the fool (Hitz. from the standpoint of the dying hour), or logically: if yet one and the same event happeneth to the wise man and to the fool (Eslt.); in the consciousness of the author both are taken together.The זה of the conclusion refers, not, as at Ecc 1:17, to the endeavouring after and the possession of wisdom, but to this final result making no difference between wise men and fools. This fate, happening to all alike, is הבל, a vanity rendering all vain, a nullity levelling down all to nothing, something full of contradictions, irrational. Paul also (Rom 8:20) speaks of this destruction, which at last comes upon all, as a ματαιότης. The author now assigns the reason for this discouraging result.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walketh in darkness." In the sacred Scriptures, "light" is generally the symbol of grace, Psa 43:3, but also the contrast of an intellectually and morally darkened state, Isa 51:4. To know a thing is equivalent to having light on it, and seeing it in its true light (Psa 36:10); wisdom is thus compared to light; folly is once, Job 38:19, directly called "darkness." Thus wisdom stands so much higher than folly, as light stands above darkness.יתרון, which hitherto denoted actual result, enduring gain, signifies here preference; along with כּיתרון

(Note: Thus written, according to J and other authorities.)

there is also found the form כּיתרון

(Note: Thus Ven. 1515, 1521; vid., Comm. under Gen 27:28-29; Psa 45:10.)

(vid., Pro 30:17). The fool walks in darkness: he is blind although he has eyes (Isa 43:8), and thus has as good as none, - he wants the spiritual eye of understanding (Job 10:3); the wise man, on the other hand, his eyes are in his head, or, as we also say: he has eyes in his head, - eyes truly seeing, looking at and examining persons and things. That is the one side of the relation of wisdom to folly as put to the test.

The other side of the relation is the sameness of the result in which the elevation of wisdom above folly terminates.

"And I myself perceived that one experience happeneth to them all. And I said in my heart, As it will happen to the fool, it will happen also to me; and why have I then been specially wise? Thus I spake then in my heart, that this also is vain." Zckler gives to גּם an adversative sense; but this gam (= ὃμως, similiter) stands always at the beginning of the clause, Ewald, 354a. Gam-ani corresponds to the Lat. ego idem, which gives two predicates to one subject; while et ipse predicates the same of the one of two subjects as it does of the other (Zumpt, 697). The second gam-ani serves for the giving of prominence to the object, and here precedes, after the manner of a substantival clause (cf. Isa 45:12; Eze 33:17; Ch2 28:10), as at Gen 24:27; cf. Gesen. 121. 3. Miqrěh (from קרה, to happen, to befall) is quiquid alicui accidit (in the later philosoph. terminol. accidens; Venet. συμβεβεεκός); but here, as the connection shows, that which finally puts an end to life, the final event of death. By the word יד the author expresses what he had observed on reflection; by בּל...אם, what he said inwardly to himself regarding it; and by דּבּ דל, what sentence he passed thereon with himself. Lammah asks for the design, as maddu'a for the reason. אז is either understood temporally: then when it is finally not better with me than with the fool (Hitz. from the standpoint of the dying hour), or logically: if yet one and the same event happeneth to the wise man and to the fool (Eslt.); in the consciousness of the author both are taken together.The זה of the conclusion refers, not, as at Ecc 1:17, to the endeavouring after and the possession of wisdom, but to this final result making no difference between wise men and fools. This fate, happening to all alike, is הבל, a vanity rendering all vain, a nullity levelling down all to nothing, something full of contradictions, irrational. Paul also (Rom 8:20) speaks of this destruction, which at last comes upon all, as a ματαιότης.

The author now assigns the reason for this discouraging result.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I saw - I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Then I saw that wisdom excelleth folly - Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness. And he immediately subjoins the reasons.

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²⁶ They shall lie down [07901] alike [03162] in the dust [06083], and the worms [07415] shall cover [03680] them.

²⁴ Wisdom [02451] is before him that hath understanding [06440] [0995]; but the eyes [05869] of a fool [03684] are in the ends [07097] of the earth [0776].

²⁰ For [1063] the creature [2937] was made subject [5293] to vanity [3153], not [3756] willingly [1635], but [235] by reason [1223] of him who hath subjected [5293] the same in [1909] hope [1680],

¹⁷ And I gave [05414] my heart [03820] to know [03045] wisdom [02451], and to know [03045] madness [01947] and folly [05531]: I perceived [03045] that this [01571] also is vexation [07475] of spirit [07307].

²⁷ And he said [0559], Blessed [01288] be the LORD [03068] God [0430] of my master [0113] Abraham [085], who hath not left destitute [05800] [05973] my master [0113] of his mercy [02617] and his truth [0571]: I being in the way [01870], the LORD [03068] led me [05148] to the house [01004] of my master's [0113] brethren [0251].

¹⁰ And now ye purpose [0559] to keep under [03533] the children [01121] of Judah [03063] and Jerusalem [03389] for bondmen [05650] and bondwomen [08198] unto you: but are there not with you, even [07535] with you, sins [0819] against the LORD [03068] your God [0430]?

¹⁷ Yet the children [01121] of thy people [05971] say [0559], The way [01870] of the Lord [0136] is not equal [08505]: but as for them, their way [01870] is not equal [08505].

¹² I have made [06213] the earth [0776], and created [01254] man [0120] upon it: I, even my hands [03027], have stretched out [05186] the heavens [08064], and all their host [06635] have I commanded [06680].

³ Is it good [02895] unto thee that thou shouldest oppress [06231], that thou shouldest despise [03988] the work [03018] of thine hands [03709], and shine [03313] upon the counsel [06098] of the wicked [07563]?

⁸ Bring forth [03318] the blind [05787] people [05971] that have [03426] eyes [05869], and the deaf [02795] that have ears [0241].

¹⁷ The eye [05869] that mocketh [03932] at his father [01], and despiseth [0936] to obey [03349] his mother [0517], the ravens [06158] of the valley [05158] shall pick it out [05365], and the young [01121]eagles [05404] shall eat [0398] it.

¹⁰ Hearken [08085], O daughter [01323], and consider [07200], and incline [05186] thine ear [0241]; forget [07911] also thine own people [05971], and thy father's [01] house [01004];

²⁸ Therefore God [0430] give [05414] thee of the dew [02919] of heaven [08064], and the fatness [04924] of the earth [0776], and plenty [07230] of corn [01715] and wine [08492]:
²⁹ Let people [05971] serve [05647] thee, and nations [03816] bow down [07812] to thee: be [01933] lord [01376] over thy brethren [0251], and let thy mother's [0517] sons [01121] bow down [07812] to thee: cursed [0779] be every one that curseth [0779] thee, and blessed [01288] be he that blesseth [01288] thee.

¹⁹ Where is the way [01870] where light [0216] dwelleth [07931]? and as for darkness [02822], where is the place [04725] thereof,

¹⁰ O continue [04900] thy lovingkindness [02617] unto them that know [03045] thee; and thy righteousness [06666] to the upright [03477] in heart [03820].

⁴ Hearken [07181] unto me, my people [05971]; and give ear [0238] unto me, O my nation [03816]: for a law [08451] shall proceed [03318] from me, and I will make my judgment [04941] to rest [07280] for a light [0216] of the people [05971].

³ O send out [07971] thy light [0216] and thy truth [0571]: let them lead [05148] me; let them bring [0935] me unto thy holy [06944] hill [02022], and to thy tabernacles [04908].