Ecc 2:24 | KD | STEP | “There is nothing better among men, than that one eat and drink, and that he should pamper his soul by his labour: this also have I seen, that it is in the hand of God.” The lxx, as well as the other Greek transl., and Jerome, had before them the words באדם שיאכל. The former translates: “Man has not the good which he shall eat and drink,” i.e. , also this that he eats ... is for him no true good; but the direct contrary of this is what Koheleth says. Jerome seeks to bring the thought which the text presents into the right track, by using the form of a question: nonne melius est comedere ... ; against this , ; , are not to be cited where טוב אין stands in the dependent sentence; the thought is not thus to be improved; its form is not this, for טוב rof ,siht, beginning a sentence, is never interrog., but affirm.; thus טוב אין is not = הלא טוב, but is a negative statement. It is above all doubt, that instead of שׁיּ בּאדם we must read בּאדם משּׁיּ, after , ; ; for, as at , the initial letter mem after the terminal mem has dropped out. Codd. of the lxx have accordingly corrected ὃ into πλὴν ὃ or εἰ μὴ ὃ (thus the Compl. Ald.), and the Syr. and Targ. render ש here by אלא דּ and אלהן דּ unless that he eat; Jerome also has non est bonum homini nisi quod in his Comm .; only the Venet. seeks to accommodate itself to the traditional text. Besides, only מ is to be inserted, not אם כי; for the phrase לאכל אם כי is used, but not כי אם ס. Instead of ba-a-da-m , the form la-a-da-m would be more agreeable, as at ; Ecc 8:15. Hitzig remarks, without proof, that bāādām is in accordance with later grammatical forms, which admit ב = “for” before the object. ב, , is neither prep. of the object, nor is ἐν, Sir. 3:7, the exponent of the dative ( vid ., Grimm). bāādām signifies, as at , and as ἐν ἀνθ, Sir. 11:14, inter homines ; also designates by טוב טוב what among them (men) has to be regarded as good. It is interesting to see how here the ancient and the modern forms of the language run together, without the former wholly passing over into the latter; משׁי, quam ut edat , is followed by norm. perfects, in accordance with that comprehensive peculiarity of the old syntax which Ewald, by an excellent figure, calls the dissolution of that which is coloured into grey. טוב ... הד is equivalent to לו הי, , the causative rendering of the phrase טוב ראה, , or ר טובה, ; Ecc 6:6. It is well to attend to בּעמלו by his labour, which forms an essential component part of that which is approved of as good. Not a useless sluggard-life, but a life which connects together enjoyment and labour, is that which Koheleth thinks the best in the world. But this enjoyment, lightening, embellishing, seasoning labour, has also its But: etiam hoc vidi e manu Dei esse ( pendere ). The order of the words harmonizes with this Lat.; it follows the scheme referred to at ; cf. on the contrary, Ecc 3:6. Instead of גּם־זה, neut. by attraction, there is here the immediately neut. גּם־זה; the book uniformly makes use of this fem. form instead of זאת. This or that is “in the hand of God,” i.e. , it is His gift, , , and it is thus conditioned by Him, since man cannot give it to himself; cf. minni, ; mimmenni, Hos 8:4; mimmennu, 1Ki 20:33. This dependence of the enjoyment of life on God is established.

‏ Ecclesiastes 2:24

Ecc 2:24 “There is nothing better among men, than that one eat and drink, and that he should pamper his soul by his labour: this also have I seen, that it is in the hand of God.” The lxx, as well as the other Greek transl., and Jerome, had before them the words באדם שיאכל. The former translates: “Man has not the good which he shall eat and drink,” i.e., also this that he eats ... is for him no true good; but the direct contrary of this is what Koheleth says. Jerome seeks to bring the thought which the text presents into the right track, by using the form of a question: nonne melius est comedere ...; against this Ecc 3:12, Ecc 3:22; Ecc 8:15, are not to be cited where טוב אין stands in the dependent sentence; the thought is not thus to be improved; its form is not this, for טוב rof ,siht, beginning a sentence, is never interrog., but affirm.; thus טוב אין is not = הלא טוב, but is a negative statement. It is above all doubt, that instead of שׁיּ בּאדם we must read בּאדם משּׁיּ, after Ecc 3:12, Ecc 3:22; Ecc 8:15; for, as at Job 33:17, the initial letter mem after the terminal mem has dropped out. Codd. of the lxx have accordingly corrected ὃ into πλὴν ὃ or εἰ μὴ ὃ (thus the Compl. Ald.), and the Syr. and Targ. render ש here by אלא דּ and אלהן דּ unless that he eat; Jerome also has non est bonum homini nisi quod in his Comm.; only the Venet. seeks to accommodate itself to the traditional text. Besides, only מ is to be inserted, not אם כי; for the phrase לאכל אם כי is used, but not כי אם ס. Instead of ba-a-da-m, the form la-a-da-m would be more agreeable, as at Ecc 6:12; Ecc 8:15. Hitzig remarks, without proof, that bāādām is in accordance with later grammatical forms, which admit ב = “for” before the object. ב, Ecc 10:17, is neither prep. of the object, nor is ἐν, Sir. 3:7, the exponent of the dative (vid., Grimm). bāādām signifies, as at 2Sa 23:3, and as ἐν ἀνθ, Sir. 11:14, inter homines; also Ecc 3:12 designates by טוב טוב what among them (men) has to be regarded as good.

It is interesting to see how here the ancient and the modern forms of the language run together, without the former wholly passing over into the latter; משׁי, quam ut edat, is followed by norm. perfects, in accordance with that comprehensive peculiarity of the old syntax which Ewald, by an excellent figure, calls the dissolution of that which is coloured into grey. טוב ... הד is equivalent to לו הי, Psa 49:19, the causative rendering of the phrase טוב ראה, Ecc 3:13, or ר טובה, Ecc 5:17; Ecc 6:6. It is well to attend to בּעמלו by his labour, which forms an essential component part of that which is approved of as good. Not a useless sluggard-life, but a life which connects together enjoyment and labour, is that which Koheleth thinks the best in the world. But this enjoyment, lightening, embellishing, seasoning labour, has also its But: etiam hoc vidi e manu Dei esse (pendere). The order of the words harmonizes with this Lat.; it follows the scheme referred to at Gen 1:4; cf. on the contrary, Ecc 3:6. Instead of גּם־זה, neut. by attraction, there is here the immediately neut. גּם־זה; the book uniformly makes use of this fem. form instead of זאת. This or that is “in the hand of God,” i.e., it is His gift, Ecc 3:13, Ecc 3:18, and it is thus conditioned by Him, since man cannot give it to himself; cf. minni, Isa 30:1; mimmenni, Hos 8:4; mimmennu, 1Ki 20:33.

This dependence of the enjoyment of life on God is established.