Ecc 9:3 | KD | STEP | “This is an evil in all that is done under the sun, that one event happeneth to all: and also the heart of the children of men is full of evil; and madness possesseth their heart during their life, and after it they go to the dead.” As זה, , points to the asher following, in which it unfolds itself, so here to the ki following. We do not translate: This is the worst thing (Jerome: hoc est pessimum ), which, after ; Jdg 6:15; Sol 1:8, would have required the words בכל הרע - the author does not designate the equality of fate as the greatest evil, but as an evil mixed with all earthly events. It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, , said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning. Vegam (referable to the whole clause, at the beginning of which it is placed) stands beside zeh ra', connecting with that which is evil in itself its evil influences. מלא might be an adj., for this (only once, ), like the verb, is connected with the accus., e .. Deu 33:23. But, since not a statement but a factum had to be uttered, it is finite, as at Ecc 8:11. Thus Jerome, after Symm.: sed et cor filiorum hominum repletur malitia et procacitate juxta cor eorum in vita sua . Keeping out of view the false sed, this translation corresponds to the accenting which gives the conjunctive Kadma to רע. But without doubt an independent substantival clause begins with והו: and madness is in their heart ( vid ., ) their life long; for, without taking heed to God’s will and to what is pleasing to God, or seeking after instruction, they think only of the satisfaction of their inclinations and lusts. “And after that they go to the dead” - they who had so given themselves up to evil, and revelled in fleshly lusts with security, go the way of all flesh, as do the righteous, and the wise, and just, because they know that they go beyond all restraining bounds. Most modern interpreters (Hitz., Ew., etc.) render aharav , after , adverbially, with the suffix understood neut.: afterwards (Jerome, post haec ). but at ; ; , the suffix refers to man: after him, him who liveth here = after he has laid down his life. Why should it not be thus understood also here? It is true בּחיּ precedes it; but in the reverse say, sing. and plur. also interchange in ; cf. Ecc 3:12. Rightly the Targ., as with Kleinert and others, we also explain: after their (his) lifetime. A man’s life finally falls into the past, it lies behind him, and he goes forth to the dead; and along with self-consciousness, all the pleasures and joy of life at the same time come to an end.

‏ Ecclesiastes 9:3

Ecc 9:3 “This is an evil in all that is done under the sun, that one event happeneth to all: and also the heart of the children of men is full of evil; and madness possesseth their heart during their life, and after it they go to the dead.” As זה, Ecc 9:1, points to the asher following, in which it unfolds itself, so here to the ki following. We do not translate: This is the worst thing (Jerome: hoc est pessimum), which, after Jos 14:15; Jdg 6:15; Sol 1:8, would have required the words בכל הרע - the author does not designate the equality of fate as the greatest evil, but as an evil mixed with all earthly events. It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, Ecc 8:11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning. Vegam (referable to the whole clause, at the beginning of which it is placed) stands beside zeh ra', connecting with that which is evil in itself its evil influences. מלא might be an adj., for this (only once, Jer 6:11), like the verb, is connected with the accus., e.. Deu 33:23. But, since not a statement but a factum had to be uttered, it is finite, as at Ecc 8:11. Thus Jerome, after Symm.: sed et cor filiorum hominum repletur malitia et procacitate juxta cor eorum in vita sua. Keeping out of view the false sed, this translation corresponds to the accenting which gives the conjunctive Kadma to רע. But without doubt an independent substantival clause begins with והו: and madness is in their heart (vid., Ecc 1:17) their life long; for, without taking heed to God’s will and to what is pleasing to God, or seeking after instruction, they think only of the satisfaction of their inclinations and lusts. “And after that they go to the dead” - they who had so given themselves up to evil, and revelled in fleshly lusts with security, go the way of all flesh, as do the righteous, and the wise, and just, because they know that they go beyond all restraining bounds. Most modern interpreters (Hitz., Ew., etc.) render aharav, after Jer 51:46, adverbially, with the suffix understood neut.: afterwards (Jerome, post haec). but at Ecc 3:22; Ecc 6:12; Ecc 7:14, the suffix refers to man: after him, him who liveth here = after he has laid down his life. Why should it not be thus understood also here? It is true בּחיּ precedes it; but in the reverse say, sing. and plur. also interchange in Ecc 9:1; cf. Ecc 3:12. Rightly the Targ., as with Kleinert and others, we also explain: after their (his) lifetime. A man’s life finally falls into the past, it lies behind him, and he goes forth to the dead; and along with self-consciousness, all the pleasures and joy of life at the same time come to an end.