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Ecclesiastes 12:9
Verse
Context
The Whole Duty of Man
8“Futility of futilities,” says the Teacher. “Everything is futile!”9Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs. 10The Teacher searched to find delightful sayings and to record accurate words of truth.
Sermons
David HockingSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.)
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
And moreover,.... Or "besides" (z) what has been said; or "as to what remains" (a); or "but what is better", or "more excellent" (b), is to "hear the conclusion of the whole matter", the sum and substance of the whole book in a few words, Ecc 12:13; to which Ecc 12:9; are a preface; and in which the wise man recommends the reading of this book, and other writings of his, and of other wise men inspired of God; and his own he particularly recommends, from his character as wise and industrious, in this verse; and from the subject matter of them, their nature, use, and excellency, and their efficacy and authority, in the two next; because the preacher was wise; he was a "preacher", a royal one, an extraordinary preacher, and to be regarded; he urges not his title as a king, but his character as a preacher, to recommend what he had written: every good preacher should be regarded; not such who are ignorant preachers of the law, but faithful ministers of the Gospel, who are sent of God, and have felt and experienced what they deliver to others; and especially who are wise as well as faithful, as Solomon was; he had much wisdom given him at first, Kg1 3:12; and in which he improved; and though he turned to folly in his old age, he recovered from that, and gained more wisdom through his fall, and to which he here seems to have reference; for "Koheleth", which some render the "gatherer", because he gathered much wisdom, and much people to hear it; others render "gathered", that is, into the flock and fold again, the church of God, from which he had strayed; See Gill on Ecc 1:1; and having seen through the follies and vanities of life, and being recovered and restored, was a fitter person to teach and instruct others; see Psa 51:12; he still taught the people knowledge; or "again", as the Targum; after his fall and recovery he was communicative of his knowledge; he did not hide his talent in the earth, nor in a napkin; but having freely received he freely gave, and kept back nothing from his people, the people of the house of Israel, as the Targum, that might be profitable to them; he taught them the knowledge of themselves, as fallen men, impure, impotent, and unrighteous; the knowledge of the creatures, and the vanity of them, of riches, honours, and pleasures; and of works of righteousness to save men; the knowledge of Christ the Wisdom of God, the antiquity of his person, his glories, excellencies, and beauties, as in the books of Proverbs and Canticles; the knowledge of God, his fear and worship, mind and will; and the knowledge of a future state, and of the general judgment, as in this book; and in proportion to his own knowledge so he taught: for thus the words with the preceding may be rendered, that "the more that the preacher was wise, the more he taught the people knowledge" (c); he taught according to the abilities he had received, as preachers should; the more he grew in grace and knowledge, the more largely be shared with others; and this he did "daily", as Aben Ezra renders the words, constantly, continually, incessantly, in season and out of season, as faithful Gospel ministers do; yea, he gave good heed; to what he heard and to what be read, to which the apostle's advice agrees, Ti1 4:13; or he caused others to hear, and give good heed to what is said, as Aben Ezra; he engaged their attention by his enlivening discourses; or, as Kimchi, he weighed things in his own mind, and in the balance of the sanctuary; and thoroughly considered and digested them before he delivered them to others; and sought out; was very diligent in investigating truth, he searched into the mines of knowledge for it, the sacred writings, as one would for gold and silver, and as he himself directs, Pro 2:4; and set in order many proverbs; three thousand of them, Kg1 4:32; particularly those which are in the book of that name, penned by him; he selected the most choice, pithy, and sententious sayings, of his own and others; and these he huddled not up, or threw them together in a disorderly and confused manner; but put them together in proper order and method, under proper heads, as well as in a correct style, that they might be more received, and more easily retained. The Targum is, "he attended to the voice of the wise men, and searched the books of wisdom; and by a spirit of prophecy from the Lord composed books of wisdom, and very many proverbs of understanding.'' (z) "praeterea", Tigurine version, Vatablus, Schmidt. (a) "Quod reliquum est", Piscator, Gejerus, Amama. (b) "Quamobrem potius", Junius & Tremeillius; "and this is a matter of excellency", Broughton, (c) Mercerus and Cocceius.
Tyndale Open Study Notes
12:9-14 This coda by the editor (see “Author and Recipients” in the Book Introduction) expresses the editor’s respect for the Teacher, exhorts readers to apply his teaching, and gives the editor’s own conclusion from studying the Teacher (12:13-14). 12:9 Even as king (1:1), the Teacher found time to study wisdom. He collected and arranged proverbs (see also 1 Kgs 4:29-34; Prov 1:1; 10:1; 25:1).
Ecclesiastes 12:9
The Whole Duty of Man
8“Futility of futilities,” says the Teacher. “Everything is futile!”9Not only was the Teacher wise, but he also taught the people knowledge; he pondered, searched out, and arranged many proverbs. 10The Teacher searched to find delightful sayings and to record accurate words of truth.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.)
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
And moreover,.... Or "besides" (z) what has been said; or "as to what remains" (a); or "but what is better", or "more excellent" (b), is to "hear the conclusion of the whole matter", the sum and substance of the whole book in a few words, Ecc 12:13; to which Ecc 12:9; are a preface; and in which the wise man recommends the reading of this book, and other writings of his, and of other wise men inspired of God; and his own he particularly recommends, from his character as wise and industrious, in this verse; and from the subject matter of them, their nature, use, and excellency, and their efficacy and authority, in the two next; because the preacher was wise; he was a "preacher", a royal one, an extraordinary preacher, and to be regarded; he urges not his title as a king, but his character as a preacher, to recommend what he had written: every good preacher should be regarded; not such who are ignorant preachers of the law, but faithful ministers of the Gospel, who are sent of God, and have felt and experienced what they deliver to others; and especially who are wise as well as faithful, as Solomon was; he had much wisdom given him at first, Kg1 3:12; and in which he improved; and though he turned to folly in his old age, he recovered from that, and gained more wisdom through his fall, and to which he here seems to have reference; for "Koheleth", which some render the "gatherer", because he gathered much wisdom, and much people to hear it; others render "gathered", that is, into the flock and fold again, the church of God, from which he had strayed; See Gill on Ecc 1:1; and having seen through the follies and vanities of life, and being recovered and restored, was a fitter person to teach and instruct others; see Psa 51:12; he still taught the people knowledge; or "again", as the Targum; after his fall and recovery he was communicative of his knowledge; he did not hide his talent in the earth, nor in a napkin; but having freely received he freely gave, and kept back nothing from his people, the people of the house of Israel, as the Targum, that might be profitable to them; he taught them the knowledge of themselves, as fallen men, impure, impotent, and unrighteous; the knowledge of the creatures, and the vanity of them, of riches, honours, and pleasures; and of works of righteousness to save men; the knowledge of Christ the Wisdom of God, the antiquity of his person, his glories, excellencies, and beauties, as in the books of Proverbs and Canticles; the knowledge of God, his fear and worship, mind and will; and the knowledge of a future state, and of the general judgment, as in this book; and in proportion to his own knowledge so he taught: for thus the words with the preceding may be rendered, that "the more that the preacher was wise, the more he taught the people knowledge" (c); he taught according to the abilities he had received, as preachers should; the more he grew in grace and knowledge, the more largely be shared with others; and this he did "daily", as Aben Ezra renders the words, constantly, continually, incessantly, in season and out of season, as faithful Gospel ministers do; yea, he gave good heed; to what he heard and to what be read, to which the apostle's advice agrees, Ti1 4:13; or he caused others to hear, and give good heed to what is said, as Aben Ezra; he engaged their attention by his enlivening discourses; or, as Kimchi, he weighed things in his own mind, and in the balance of the sanctuary; and thoroughly considered and digested them before he delivered them to others; and sought out; was very diligent in investigating truth, he searched into the mines of knowledge for it, the sacred writings, as one would for gold and silver, and as he himself directs, Pro 2:4; and set in order many proverbs; three thousand of them, Kg1 4:32; particularly those which are in the book of that name, penned by him; he selected the most choice, pithy, and sententious sayings, of his own and others; and these he huddled not up, or threw them together in a disorderly and confused manner; but put them together in proper order and method, under proper heads, as well as in a correct style, that they might be more received, and more easily retained. The Targum is, "he attended to the voice of the wise men, and searched the books of wisdom; and by a spirit of prophecy from the Lord composed books of wisdom, and very many proverbs of understanding.'' (z) "praeterea", Tigurine version, Vatablus, Schmidt. (a) "Quod reliquum est", Piscator, Gejerus, Amama. (b) "Quamobrem potius", Junius & Tremeillius; "and this is a matter of excellency", Broughton, (c) Mercerus and Cocceius.
Tyndale Open Study Notes
12:9-14 This coda by the editor (see “Author and Recipients” in the Book Introduction) expresses the editor’s respect for the Teacher, exhorts readers to apply his teaching, and gives the editor’s own conclusion from studying the Teacher (12:13-14). 12:9 Even as king (1:1), the Teacher found time to study wisdom. He collected and arranged proverbs (see also 1 Kgs 4:29-34; Prov 1:1; 10:1; 25:1).