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1:1 Verba Ecclesiastae, filii David, regis Jerusalem.
*H The words of Ecclesiastes, the son of David, king of Jerusalem.


Ver. 1. Jerusalem. This clearly designates Solomon. See v. 12. C. xii. 8.

1:2 [Vanitas vanitatum, dixit Ecclesiastes ; vanitas vanitatum, et omnia vanitas.
*H Vanity of vanities, said Ecclesiastes: vanity of vanities, and all is vanity.


Ver. 2. Vanities. Most vain and despicable, (C.) and frustrating the expectations of men. M. — S. Aug. reads vanitantium, and infers that this vanity of sublunary things is an effect of man's sin. Yet he afterwards discovered that he had read incorrectly. Ret. i. 7.

1:3 Quid habet amplius homo de universo labore suo quo laborat sub sole ?]
*H What hath a man more of all his labour, that he taketh under the sun?


Ver. 3. Labour. People fight for a mere point; for such is the earth compared with the universe. Sen. q. Nat. Hoc est punctum, &c. Matt. xvi. 26.

1:4 [Generatio praeterit, et generatio advenit ; terra autem in aeternum stat.
*H One generation passeth away, and another generation cometh: but the earth standeth for ever.


Ver. 4. Ever. Its substance remains, though the form be changed. C. — At the end of time, it will be purified to continue for ever. W.

1:5 Oritur sol et occidit, et ad locum suum revertitur ; ibique renascens,
*H The sun riseth, and goeth down, and returneth to his place: and there rising again,


Ver. 5. Place daily. Its annual motion is then mentioned. C.

1:6 gyrat per meridiem, et flectitur ad aquilonem. Lustrans universa in circuitu pergit spiritus, et in circulos suos revertitur.
*H Maketh his round by the south, and turneth again to the north: the spirit goeth forward surveying all places round about, and returneth to his circuits.


Ver. 6. Spirit. The sun, (S. Jer.) which is like the soul of the world, and which some have falsely asserted to be animated; or rather (C.) the wind is meant, as one rises in different parts of the world when another falls. Pliny ii. 27. M.

1:7 Omnia flumina intrant in mare, et mare non redundat ; ad locum unde exeunt flumina revertuntur ut iterum fluant.
*H All the rivers run into the sea, yet the sea doth not overflow: unto the place from whence the rivers come, they return, to flow again.


Ver. 7. Again. The sea furnishes vapours, &c. Homer (Il. F. ) expresses himself in the same manner.

1:8 Cunctae res difficiles ; non potest eas homo explicare sermone. Non saturatur oculus visu, nec auris auditu impletur.
*H All things are hard: man cannot explain them by word. The eye is not filled with seeing, neither is the ear filled with hearing.


Ver. 8. Hearing. In all sciences there are many difficulties. If a man had arrived at perfect knowledge, his researches would cease.

1:9 Quid est quod fuit ? Ipsum quod futurum est. Quid est quod factum est ? Ipsum quod faciendum est.
What is it that hath been? the same thing that shall be. What is it that hath been done? the same that shall be done.
1:10 Nihil sub sole novum, nec valet quisquam dicere : Ecce hoc recens est : jam enim praecessit in saeculis quae fuerunt ante nos.
*H Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us.


Ver. 10. New. Such vicissitudes have occurred before, though we must not infer that the world is eternal; or that there have been many others before this, as Origen would suppose. Prin. iii. 5. &c. C. — Men's souls, which are created daily, are nevertheless of the same sort as Adam's was; and creatures proceed from others of the same species, which have been from the beginning. S. Tho. p. 1. q. 73. W. — Natural and moral things continue much the same. M.

1:11 Non est priorum memoria ; sed nec eorum quidem quae postea futura sunt erit recordatio apud eos qui futuri sunt in novissimo.]
*H There is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end.


Ver. 11. Things. Otherwise we should read of similar events to those which we behold. The same cause naturally produces the same effect.

1:12 [Ego Ecclesiastes fui rex Israel in Jerusalem ;
*H I Ecclesiastes was king over Israel in Jerusalem,


Ver. 12. Israel. This was the case with none of Solomon's descendants. C.

1:13 et proposui in animo meo quaerere et investigare sapienter de omnibus quae fiunt sub sole. Hanc occupationem pessimam dedit Deus filiis hominum, ut occuparentur in ea.
And I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This painful occupation hath God given to the children of men, to be exercised therein.
1:14 Vidi cuncta quae fiunt sub sole, et ecce universa vanitas et afflictio spiritus.
*H I have seen all things that are done under the sun, and behold all is vanity, and vexation of spirit.


Ver. 14. Vexation. Heb. also, "food of wind;" (Sym.) or "choice of the spirit." Sept. People are eager to become learned, and yet find no satisfaction. H. — All natural things are insufficient to procure felicity. W.

1:15 Perversi difficile corriguntur, et stultorum infinitus est numerus.
*H The perverse are hard to be corrected, and the number of fools is infinite.


Ver. 15. Perverse. Habitual and obstinate sinners. C. — Fools, who follow the broad road. H. — Heb. and Sept. "the defect cannot be numbered." We know not to what a height the soul of man might have risen, if he had continued faithful.

1:16 Locutus sum in corde meo, dicens : Ecce magnus effectus sum, et praecessi omnes sapientia qui fuerunt ante me in Jerusalem ; et mens mea contemplata est multa sapienter, et didici.
*H I have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned.


Ver. 16. Learned. Solomon was blessed both with a natural genius, which he improved by study, and also he had the gift of supernatural wisdom. Yet he declares that all is vanity and pain.

1:17 Dedique cor meum ut scirem prudentiam atque doctrinam, erroresque et stultitiam ; et agnovi quod in his quoque esset labor et afflictio spiritus :
*H And I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,


Ver. 17. Errors. Sept. "parables and science." But to discern the mistakes of men is a part of wisdom, (C.) and Grabe substitutes "wanderings," instead of "parables," after Theodot. as Heb. ealluth (H.) means "errors," (C.) or "follies." Mont.

1:18 eo quod in multa sapientia multa sit indignatio ; et qui addit scientiam, addit et laborem.]
*H Because in much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.


Ver. 18. Labour. He is bound to do more for heaven, as he is convinced of his own defects, and of the strict judgments of God. Wisdom is not true happiness, but the means to obtain it. W. — The more a person knows, the more he is convinced of his own ignorance, (C.) and filled with grief, that wisdom should be so much concealed. S. Jer. — Those who are learned, feel indignant that their disciples should be so dull. M.

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