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Selected Verse: Ecclesiates 2:13 - Amplified Bible©
| Verse |
Translation |
Text |
| Ec 2:13 |
Amplified Bible© |
Then I saw that even [human] wisdom [that brings sorrow] is better than [the pleasures of] folly as far as light is better than darkness. |
| |
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 lie down alike in the dust, and the worm spreads a covering over them.
24 A man of understanding sets skillful and godly Wisdom before his face, but the eyes of a [self-confident] fool are on the ends of the earth.
20 For the creation (nature) was subjected to frailty (to futility, condemned to frustration), not because of some intentional fault on its part, but by the will of Him Who so subjected it--[yet] with the hope Cross reference(s) provided by the translation: [Eccl. 1:2.]
17 And I gave my mind to know [practical] wisdom and to discern [the character of] madness and folly [in which men seem to find satisfaction]; I perceived that this also is a searching after wind and a feeding on it. Cross reference(s) provided by the translation: [I Thess. 5:21.]
27 And said, Blessed be the Lord, the God of my master Abraham, Who has not left my master bereft and destitute of His loving-kindness and steadfastness. As for me, going on the way [of obedience and faith] the Lord led me to the house of my master's kinsmen.
10 And now you intend to suppress the people of Judah and Jerusalem, both men and women, as your slaves. But are not you yourselves guilty of crimes against the Lord your God?
17 Yet your people say, The way of the Lord is not perfect or even just; but as for them, it is their own way that is not perfect or even just.
12 I made the earth and created man upon it. I, with My hands, stretched out the heavens, and I commanded all their host.
3 Does it seem good to You that You should oppress, that You should despise and reject the work of Your hands, and favor the schemes of the wicked?
8 Bring forth the blind people who have eyes and the deaf who have ears.
17 The eye that mocks a father and scorns to obey a mother, the ravens of the valley will pick it out, and the young vultures will devour it. Cross reference(s) provided by the translation: [Lev. 20:9; Prov. 20:20; 23:22.]
10 Hear, O daughter, consider, submit, and consent to my instruction: forget also your own people and your father's house;
28 And may God give you of the dew of the heavens and of the fatness of the earth and abundance of grain and [new] wine;
29 Let peoples serve you and nations bow down to you; be master over your brothers, and let your mother's sons bow down to you. Let everyone be cursed who curses you and favored with blessings who blesses you.
19 Where is the way where light dwells? And as for darkness, where is its abode,
10 O continue Your loving-kindness to those who know You, Your righteousness (salvation) to the upright in heart.
4 Listen to Me [the Lord], O My people, and give ear to Me, O My nation; for a [divine] law will go forth from Me, and I will establish My justice for a light to the peoples.
3 O send out Your light and Your truth, let them lead me; let them bring me to Your holy hill and to Your dwelling.