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Selected Verse: Ecclesiates 3:18 - Strong Concordance

Verse	Translation	Text
Ec 3:18	Strong Concordance	I said [0559] in mine heart [03820] concerning the estate [01700] of the sons [01121] of men [0120], that God [0430] might manifest [01305] them, and that they might see [07200] that they [01992] themselves are beasts [0929].
	King James	I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

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]
estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts. sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Psa 49:12, Psa 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).

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

estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.

sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Psa 49:12, Psa 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves." Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid., under Psa 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Isa 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form; (Note: Not "to sift," for not בּרר but רקּד, means "to sift" (properly, "to make to keep up," "to agitate"); cf. Shebith v. 9.) cf. Sanhedrin 7b: "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it." In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. 133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. 649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב, are the subject to לראותו to be supplied: et ut videant; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר): ut ostenderet. It is a question whether המּה (Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216a.) is the expression of the copula: sunt (sint), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah. The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth? That is here impossible. If we look away from lahem, the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah, and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה, we take hemmah along with lahem, and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e., in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;" cf. Psa 3:3; Kg2 5:7; cf. אל, Sa1 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e., either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Ecc 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Ecc 3:19 does not accord with this reciprocal rendering of lahem. Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = hchstselbst (Ewald, 315a); but "they in reference to themselves" is = they in and of themselves, i.e., viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears.

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

"Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves." Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid., under Psa 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Isa 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form;

(Note: Not "to sift," for not בּרר but רקּד, means "to sift" (properly, "to make to keep up," "to agitate"); cf. Shebith v. 9.)

cf. Sanhedrin 7b: "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it."

In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. 133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. 649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב, are the subject to לראותו to be supplied: et ut videant; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר): ut ostenderet. It is a question whether המּה

(Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216a.)

is the expression of the copula: sunt (sint), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah. The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth? That is here impossible. If we look away from lahem, the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah, and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה, we take hemmah along with lahem, and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e., in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;" cf. Psa 3:3; Kg2 5:7; cf. אל, Sa1 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e., either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Ecc 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Ecc 3:19 does not accord with this reciprocal rendering of lahem. Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = hchstselbst (Ewald, 315a); but "they in reference to themselves" is = they in and of themselves, i.e., viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I said - And further I considered concerning their condition in this present world. That God - God suffers these disorders among men, that he might discover men to themselves, and shew what strange creatures they are, and what vile hearts they have. Beasts - That altho' God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That they might see that they themselves are beasts - The author of Choheleth has given a correct view of this difficult verse, by a proper translation: "I said in my heart, reflecting on the state of the sons of men, O that God would enlighten them, and make them see that even they themselves are like beasts." These words are to be referred to those in authority who abused their power; particularly to the corrupt magistrates mentioned above.

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²⁷ Wherefore [03861], O king [04430], let my counsel [04431] be acceptable [08232] unto thee [05922], and break off [06562] thy sins [02408] by righteousness [06665], and thine iniquities [05758] by shewing mercy [02604] to the poor [06033]; if [02006] it may be [01934] a lengthening [0754] of thy tranquillity [07963].

²⁰ Man [0120] that is in honour [03366], and understandeth [0995] not, is like [04911] the beasts [0929] that perish [01820].

¹² Nevertheless man [0120] being in honour [03366] abideth [03885] not: he is like [04911] the beasts [0929] that perish [01820].

¹⁹ For that which befalleth [04745] the sons [01121] of men [0120] befalleth [04745] beasts [0929]; even one thing [0259] befalleth [04745] them: as the one dieth [04194], so dieth [04194] the other [02088]; yea, they have all one [0259] breath [07307]; so that a man [0120] hath no preeminence [04195] above a beast [0929]: for all is vanity [01892].

¹⁶ And moreover I saw [07200] under the sun [08121] the place [04725] of judgment [04941], that wickedness [07562] was there; and the place [04725] of righteousness [06664], that iniquity [07562] was there.

²⁷ For this child [05288] I prayed [06419]; and the LORD [03068] hath given [05414] me my petition [07596] which I asked [07592] of him:

⁷ And it came to pass, when the king [04428] of Israel [03478] had read [07121] the letter [05612], that he rent [07167] his clothes [0899], and said [0559], Am I God [0430], to kill [04191] and to make alive [02421], that this man [02088] doth send [07971] unto me to recover [0622] a man [0376] of his leprosy [06883]? wherefore [0389] consider [03045], I pray you, and see [07200] how he seeketh a quarrel [0579] against me.

³ But thou, O LORD [03068], art a shield [04043] for me; my glory [03519], and the lifter up [07311] of mine head [07218].

²⁰ And as for Ishmael [03458], I have heard thee [08085]: Behold, I have blessed [01288] him, and will make him fruitful [06509], and will multiply [07235] him exceedingly [03966] [03966]; twelve [06240] [08147] princes [05387] shall he beget [03205], and I will make him [05414] a great [01419] nation [01471].

² And now they sin [02398] more and more [03254], and have made [06213] them molten images [04541] of their silver [03701], and idols [06091] according to their own understanding [08394], all of it the work [04639] of the craftsmen [02796]: they say [0559] of them, Let the men [0120] that sacrifice [02076] kiss [05401] the calves [05695].

¹¹ At that time [06256] shall it be said [0559] to this people [05971] and to Jerusalem [03389], A dry [06703] wind [07307] of the high places [08205] in the wilderness [04057] toward [01870] the daughter [01323] of my people [05971], not to fan [02219], nor to cleanse [01305],

³⁵ And some of them of understanding [07919] shall fall [03782], to try [06884] them, and to purge [01305], and to make them white [03835], even to the time [06256] of the end [07093]: because it is yet for a time appointed [04150].

² And he hath made [07760] my mouth [06310] like a sharp [02299] sword [02719]; in the shadow [06738] of his hand [03027] hath he hid [02244] me, and made [07760] me a polished [01305] shaft [02671]; in his quiver [0827] hath he hid [05641] me;

³ I taught [08637] Ephraim [0669] also to go [08637], taking [03947] them by their arms [02220]; but they knew [03045] not that I healed [07495] them.

²⁶ For among my people [05971] are found [04672] wicked [07563] men: they lay wait [07789], as he that setteth [07918] snares [03353]; they set [05324] a trap [04889], they catch [03920] men [0582].

¹ Thus saith [0559] the LORD [03068] to his anointed [04899], to Cyrus [03566], whose right hand [03225] I have holden [02388], to subdue [07286] nations [01471] before [06440] him; and I will loose [06605] the loins [04975] of kings [04428], to open [06605] before [06440] him the two leaved gates [01817]; and the gates [08179] shall not be shut [05462];

¹ For all this I considered [05414] in my heart [03820] even to declare [0952] all this, that the righteous [06662], and the wise [02450], and their works [05652], are in the hand [03027] of God [0430]: no man [0120] knoweth [03045] either [01571] love [0160] or hatred [08135] by all that is before [06440] them.

⁴ The LORD [03068] hath sworn [07650], and will not repent [05162], Thou art a priest [03548] for ever [05769] after the order [01700] of Melchizedek [04442].

² I counsel thee to keep [08104] the king's [04428] commandment [06310], and that in regard [01700] of the oath [07621] of God [0430].