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Selected Verse: Ecclesiates 2:2 - Strong Concordance

Verse	Translation	Text
Ec 2:2	Strong Concordance	I said [0559] of laughter [07814], It is mad [01984]: and of mirth [08057], What [02090] doeth [06213] it?
	King James	I said of laughter, It is mad: and of mirth, What doeth it?

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]
laughter--including prosperity, and joy in general (Job 8:21). mad--that is, when made the chief good; it is harmless in its proper place. What doeth it?--Of what avail is it in giving solid good? (Ecc 7:6; Pro 14:13).

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

laughter--including prosperity, and joy in general (Job 8:21).

mad--that is, when made the chief good; it is harmless in its proper place.

What doeth it?--Of what avail is it in giving solid good? (Ecc 7:6; Pro 14:13).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"To laughter I said: It is mad; and to mirth: What doth it issue in?" Laughter and mirth are personified; meholāl is thus not neut. (Hitz., a foolish matter), but mas. The judgment which is pronounced regarding both has not the form of an address; we do not need to supply אתּה and אתּ, it is objectively like an oratio obliqua: that it is mad; cf. Psa 49:12. In the midst of the laughter and revelling in sensual delight, the feeling came over him that this was not the way to true happiness, and he was compelled to say to laughter, It has become mad (part. Poal, as at Psa 102:9), it is like one who is raving mad, who finds his pleasure in self-destruction; and to joy (mirth), which disregards the earnestness of life and all due bounds, he is constrained to say, What does it result in? = that it produces nothing, i.e., that it brings forth no real fruit; that it produces only the opposite of true satisfaction; that instead of filling, it only enlarges the inner void. Others, e.g., Luther, "What doest thou?" i.e., How foolish is thy undertaking! Even if we thus explain, the point in any case lies in the inability of mirth to make man truly and lastingly happy, - in the inappropriateness of the means for the end aimed at. Therefore עשׂה is thus meant just as in עשׂה פרי (Hitz.), and מעשׂה, effect, Isa 32:17. Thus Mendelssohn: What profit does thou bring to me? Regarding זה; מה־זּה = mah-zoth, Gen 3:13, where it is shown that the demonstrative pronoun serves here to sharpen the interrogative: What then, what in all the world! After this revelling in sensual enjoyment has been proved to be a fruitless experiment, he searches whether wisdom and folly cannot be bound together in a way leading to the object aimed at.

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

"To laughter I said: It is mad; and to mirth: What doth it issue in?" Laughter and mirth are personified; meholāl is thus not neut. (Hitz., a foolish matter), but mas. The judgment which is pronounced regarding both has not the form of an address; we do not need to supply אתּה and אתּ, it is objectively like an oratio obliqua: that it is mad; cf. Psa 49:12. In the midst of the laughter and revelling in sensual delight, the feeling came over him that this was not the way to true happiness, and he was compelled to say to laughter, It has become mad (part. Poal, as at Psa 102:9), it is like one who is raving mad, who finds his pleasure in self-destruction; and to joy (mirth), which disregards the earnestness of life and all due bounds, he is constrained to say, What does it result in? = that it produces nothing, i.e., that it brings forth no real fruit; that it produces only the opposite of true satisfaction; that instead of filling, it only enlarges the inner void. Others, e.g., Luther, "What doest thou?" i.e., How foolish is thy undertaking! Even if we thus explain, the point in any case lies in the inability of mirth to make man truly and lastingly happy, - in the inappropriateness of the means for the end aimed at. Therefore עשׂה is thus meant just as in עשׂה פרי (Hitz.), and מעשׂה, effect, Isa 32:17. Thus Mendelssohn: What profit does thou bring to me? Regarding זה; מה־זּה = mah-zoth, Gen 3:13, where it is shown that the demonstrative pronoun serves here to sharpen the interrogative: What then, what in all the world!

After this revelling in sensual enjoyment has been proved to be a fruitless experiment, he searches whether wisdom and folly cannot be bound together in a way leading to the object aimed at.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It is mad - This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it - What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

It is mad - This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it - What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I said of laughter, It is mad - Literally "To laughter I said, O mad one! and to mirth, What is this one doing?" Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopoeia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

I said of laughter, It is mad - Literally "To laughter I said, O mad one! and to mirth, What is this one doing?"

Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopoeia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.

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