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Selected Verse: Ecclesiates 2:13 - King James
| Verse |
Translation |
Text |
| Ec 2:13 |
King James |
Then I saw that wisdom excelleth folly, as far as light excelleth darkness. |
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] |
| (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. |
| 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. |
26 They shall lie down alike in the dust, and the worms shall cover them.
24 Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.
10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?
17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.
12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.
3 Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
8 Bring forth the blind people that have eyes, and the deaf that have ears.
17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;
28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
19 Where is the way where light dwelleth? and as for darkness, where is the place thereof,
10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.