of consciousness the actual state of things partly at least contradicting it.
Verse 14
Ecc 8:14 “There is a vanity which is done on the earth; that there be just men, to whom it happeneth according to the conduct of the wicked; and that there be wicked men, to whom it happeneth according to the conduct of the righteous - I said, that also this is vain.” The limiting clause with ki gam, Ecc 8:12, Ecc 8:13, is subordinated to the observation specified in Ecc 8:10-12, and the confirmation of it is continued here in Ecc 8:14. Regarding הגּיע, to happen, vid., above, p. 639, under נגע. Jerome translates כּם הר by quasi opera egerint impiorum, and כם הץ by quasi justorum facta habeant; instar operis ... would be better, such as is conformable to the mode of acting of the one and of the other; for כ is in the Semitic style of speech a nomen, which annexes to itself the word that follows it in the genitive, and runs through all the relations of case. This contradictory distribution of destiny deceives, misleads, and causes to err; it belongs to the illusory shadowy side of this present life, it is a hevel. The concluding clause of this verse: “I said, that also this is vain,” begins to draw the facit from the observation, and is continued in the verse following.
Verse 15
Ecc 8:15 “And I commended joy, that there is nothing better for a man under the sun than to eat and drink and enjoy himself; and that this accompanies him in his labour throughout all the days of his life, which God hath given him under the sun.” We already read the ultimatum, 15a, in a similar form at Ecc 2:24; Ecc 3:12, Ecc 3:22; cf. Ecc 5:17. With הוּא יל either begins a new clause, and the fut. is then jussive: “let this accompany him,” or it is subordinate to the foregoing infinitives, and the fut. is then subjunctive: et ut id eum comitetur. The lxx and other Greeks translate less appropriately indicat.: καὶ αὐτὸ συμπροσέσται αὐτῷ. Thus also Ewald, Hengst., Zöckl., and others: and this clings to him, which, however, would rather be expressed by לו יתרון והוא or וה חלקו. The verb לוה (R. לו, to twist, to bend) does not mean to cling to = to remain, but to adhere to, to follow, to accompany; cf. under Gen 18:16. The possibility of the meaning, “to accompany,” for the Kal, is supported by the derivatives לויה and לוּוּי (particularly לוית המתים, convoy of the dead); the verb, however, in this signification extra-bibl. is found only in Pih. and Hiph.[1]
- ↑ Vid., Baer in Abodath Jisrael, p. 39.
