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This passage in English looks so different from the passage I am reading in the original Hebrew. In Hebrew, let's start with verse 2. ושבח אני את המתים and I praise/hail the dead שכבר מתו who even/already died מן החיים from the living אשר המה חיים עדנה who are living yet Verse 3: וטוב משניהם and good(better) from the two of them את אשר עדן לא היה are ...


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Ecclesiastes is notoriously difficult to map. Many outlines have been proposed, none gaining consensus. Many commentators abandon the search for coherence altogether and conclude that the book is “a string of unrelated meditations” (Eaton), that "in general no progression of thought from one section to another is discernible" (Whybray).1 The book’s ...


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Well, this is a famous crux, and there have been a number of solutions, some more plausible than others. Michael Fox thinks that הָעֹלָם is a scribal error for עָמֵל (toil) which occurs two verses earlier. Here it would be not the usual toil but the mental toil (amal b'libam) of understanding one's place in the world. There's also a fairly common ...


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The LXX could be construed to support either 'eternity' or 'the world' but not 'ignorance'. The relevant bit: καί γε σὺν τὸν αἰῶνα ἔδωκεν ἐν καρδίᾳ αὐτῶν (LXX, Rahlfs) indeed, he granted eternity in their heart (NETS) he has also set the whole world in their heart (Brenton) Both make sense as renditions of: גַּ֤ם אֶת־הָעֹלָם֙ נָתַ֣ן בְּלִבָּ֔ם ...


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The Idea in Brief The comments of Rabbi Shlomo Yitzchaki ("Rashi"), Jewish aggadic midrash (Qohelet Rabbah), the Targum Qohelet (Aramaic translation of the Hebrew Bible), and the structure of the Masoretic Text provide the picture of how Jewish scholars over the millennia had viewed the current passage at hand. That is, Solomon immersed himself in the ...


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Note: An answer has already been accepted, (which cites tradition/Rashi), this answer is submitted as an alternate, with the intent to rely exclusively on the text. 1. Question Restatement In Eccl. 1:18, Does Solomon say that increasing in knowledge generally brings sorrow, and just that specific knowledge, like knowledge regarding the vanity of things? ...


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The Idea in Brief There are three Jewish sources which relate that this particular passage in Ecclesiastes is not about misery resulting from wisdom: that is, the Babylonian Talmud, the commentary of Rabbi Shlomo Yitzchaki ("Rashi"), who is also found in the Talmud, and finally Targum Qohelet each relate that the context of Ecclesiastes is not about misery ...


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In Ecclesiastes 2:26, the Preacher (son of David) says that God gave to those he considered good, the gifts of wisdom and knowledge. In this passage, at verses 1:17-18, the author talks about how he set out to know wisdom, madness and folly. He learnt that this also is vexation of spirit "For in much wisdom is much vexation, and he who increases knowledge ...


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1. Question Restatement Does Eccl. 1:15 suggest that ALL cannot be made straight, including the nature of men? Or is this phrase limited only to "The Works of Man"? Eccl 1:13, NASB - And I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be ...



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