and Luther: “for where there are many dreams, there are also vanities, and many words”), that it does not accord with the connection, which certainly in the first place requires a reason referable to inconsiderate talk, and that the second half is, in fact, erroneous, for between dreams and many words there exists no necessary inward mutual relation. Hitzig, as Knobel before him, seeks to help this, for he explains: “for in many dreams are also vanities, i.e., things from which nothing comes, and (the like) in many words.” But not only is this assumed carrying forward of the ב doubtful, but the principal thing would be made a secondary matter, and would drag heavily. The relation in Ecc 5:2 is different where vav is that of comparison, and that which is compared follows the comparison. Apparently the text (although the lxx had it before them, as it is before us) has undergone dislocation, and is thus to be arranged: כי ברב חלמת ודברים הרבה והבלים: for in many dreams and many words there are also vanities, i.e., illusions by which one deceives himself and others. Thus also Bullock renders, but without assigning a reason for it. That dreams are named first, arises from a reference back to Ecc 5:2, according to which they are the images of what a man is externally and mentally busied and engaged with. But the principal stress lies on ודברים הרבה, to which also the too rash, inconsiderate vows belong. The pred. והבלים, however, connects itself with “vanity of vanities,” which is Koheleth's final judgment regarding all that is earthly. The כי following connects itself with the thought lying in 6a, that much talk, like being much given to dreams, ought to be avoided: it ought not to be; much rather (imo, Symm. ἀλλά) fear God, Him before whom one should say nothing, but that which contains in it the whole heart.
Verse 8
Ecc 5:8 “If thou seest the oppression of the poor and the
