which, thus equipped with wisdom and knowledge, he gave his heart to attain unto (cf. 13a), i.e., toward which he directed the concentration of his intellectual strength. He wished to be clear regarding the real worth of wisdom and knowledge in their contrasts; he wished to become conscious of this, and to have joy in knowing what he had in wisdom and knowledge as distinguished from madness and folly. After the statement of the object lādǎǎth, stands vedaath, briefly for ולדעת. Ginsburg wishes to get rid of the words holēloth vesikluth, or at least would read in their stead תּבוּנית ושׂכלוּת (rendering them “intelligence and prudence”); Grätz, after the lxx παραβολὰς καὶ ἐπιστήμην, reads משׁלות ושׂכלות. But the text can remain as it is: the object of Koheleth is, on the one hand, to become acquainted with wisdom and knowledge; and, on the other, with their contraries, and to hold these opposite to each other in their operations and consequences. The lxx, Targ., Venet., and Luther err when they render sikluth here by ἐπιστήμη, etc. As sikluth, insight, intelligence, is in the Aram. written with the letter samek (instead of sin), so here, according to the Masora סכלות, madness is for once written with ס, being everywhere else in the book written with שׂ; the word is an ἐναντιόφωνον,[1] and has, whether written in the one way or in the other, a verb, sakal (שׂכל, סכל), which signifies “to twist together,” as its root, and is referred partly to a complication and partly to a confusion of ideas. הללות, from הלל, in the sense of “to cry out,” “to rage,” always in this book terminates in ôth, and only at Ecc 10:13 in ûth; the termination ûth is that of the abstr. sing.; but ôth, as we think we have shown at Pro 1:20, is that of a fem. plur., meant intensively, like bogdoth, Zep 2:4; binoth, chokmoth, cf. bogdim, Pro 23:28; hhovlim, Zec 11:7, Zec 11:14; toqim, Pro 11:15 (Böttch. §700g E). Twice vesikluth presents what, speaking to his own heart, he bears testimony to before himself. By yādǎ'ti, which is connected with dibbarti (Ecc 1:16) in the same rank, he shows the facit. זה refers to the striving to become conscious of the superiority of secular wisdom and science to the love of pleasure and to ignorance. He perceived that this striving also was a grasping after the wind; with רעוּת, 14b, is here interchanged רעיון. He proves to himself that nothing showed itself to be real, i.e., firm and enduring, unimpeachable and imperishable. And why not?
Verse 18
Ecc 1:18 “For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.” The German proverb: “Much wisdom causeth headache,” is compared, Ecc 12:12, but not
- ↑ Vid., Th. M. Redslob's Die Arab. Wörter, u.s.w. (1873).
