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Selected Verse: Ecclesiates 12:9 - King James
| Verse |
Translation |
Text |
| Ec 12:9 |
King James |
And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
gave good heed--literally, "he weighed." The "teaching the people" seems to have been oral; the "proverbs," in writing. There must then have been auditories assembled to hear the inspired wisdom of the Preacher. See the explanation of Koheleth in the Introduction, and chapter 1 (Kg1 4:34).
that which is written, &c.--rather, (he sought) "to write down uprightly (or, 'aright') words of truth" [HOLDEN and WEISS]. "Acceptable" means an agreeable style; "uprightly . . . truth," correct sentiment. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
In connection with Ecc 12:8, where Koheleth has spoken his last word, the author, who has introduced him as speaking thereto, continues: "And, moreover, because Koheleth was wise he taught the people knowledge; he applied and searched out and formed may proverbs." The postscript begins with "and" because it is connected with the concluding words of the book - only externally, however; nothing is more unwarrantable than to make Ecc 12:8 the beginning of the postscript on account of the vav. The lxx translate καὶ περισσὸν (Venet. περιττὸν) ὃτι; as Hitz.: "it remains (to be said) that Koheleth was a wise man," etc.; and Dale may be right, that ויתר is in this sense as subj., pointed with Zakeph gadhol (cf. Gen 16:16; Gen 20:4, and the obj. thus pointed, Exo 23:3). But that Koheleth was "a wise man" is nothing remaining to be said, for as such he certainly speaks in the whole book from beginning to end; the עוד, unconnected, following, shows that this his property is presupposed as needing no further testimony. But untenable also is the translation: So much the greater Koheleth was as a wise man so much the more, etc. (Heinem., Sdfeld); עוד does not signify eo magis; the Heb. language has a different way of expressing such an intensification: כל הגדול מחברו יצרו גדול ממנו, i.e., the higher the position is which one assumes, so much the greater are the temptations to which he is exposed. Rightly, Luther: "This same preacher was not only wise, but," etc. ויתר signifies, Ecc 7:11, "and an advance (benefit, gain);" here שׁ ויתר, "and something going beyond this, that," etc. - thought of as accus.-adv.: "going beyond this, that = moreover, because" (Gesen., Knobel, Vaih., Ginsb., Grtz); vid. Thus 'od is in order, which introduces that which goes beyond the property and position of a "wise man" as such. That which goes beyond does not consist in this, that he taught the people knowledge, for that is just the meaning of the name Koheleth; the statement which 'od introduces is contained in the concluding member of the compound sentence; the after-word begins with this, that it designates the Koheleth who appears in the more esoteric book before us as חכם, as the very same person who also composed the comprehensive people's book, the Mishle. He has taught the people knowledge; for he has placed, i.e., formed "stellen," to place, as "Schriftsteller" = author; modern Heb. מחבּר; Arab. muṣannif),
(Note: Cogn. in the meaning "verfassen" = to compose, is יסד; vid., Zunz' Aufs.: "To compose and to translate," expressed in Heb. in Deut. Morg. Zeitsch. xxv. p. 435ff.)
many proverbs, as the fruit of nature reflection and diligent research. The obj. meshalim harbēh belongs only to tiqqēn, which ἀσυνδέτως (according to the style of the epilogue and of the book, as is shown above) follows the two preparative mental efforts, whose resultat it was. Rightly, as to the syntax, Zckler, and, as to the matter, Hitzig: "Apparently the author has here not Kg1 5:12, but the canonical Book of Proverbs in his eye." The language is peculiar. Not only is תּקּן exclusively peculiar to the Book of Koheleth, but also אזן, perpendere (cf. Assyr. uzunu, reflection), to consider, and the Pih. חקּר. Regarding the position of harbeh,
(Note: Harbeh běchěh, Ezr 10:1, which signifies "making much weeping," makes not exception in favour of the scribe. Cf. hatsne'a lecheth, Mic 6:8; haphlē vaphělě, Isa 29:14.) |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Taught - As God gave him this wisdom, that he might be a teacher of others. So he used it to that end. Gave heed - He did not utter whatever came into his mind, but seriously pondered both his matter and words. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| Because the Preacher was wise, he still taught the people knowledge - And in order to do this he took good heed - considered what would be most useful. He set in order - collected and arranged, many parables, probably alluding to the book over which we have already passed. |
34 And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.
14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
8 He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
12 And the LORD gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together.
11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
3 Neither shalt thou countenance a poor man in his cause.
4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?
16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
8 Vanity of vanities, saith the preacher; all is vanity.
8 Vanity of vanities, saith the preacher; all is vanity.