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 and ayin commonly occurs: according to the Masora, twenty-four times; before other initial letters than these, eight times, and three of these in the Book of Koheleth before the letter he, Ecc 2:12, Ecc 2:22; Ecc 7:10. The words are more an exclamation than a question; the exclamation means: What kind of a man is that who could come after the king! cf. “What wickedness is this!” etc., Jdg 20:12; Jos 22:16; Exo 18:14; 1Ki 9:13, i.e., as standing behind with reference to me-the same figure of extenuatio, as mah adam, Psa 144:3; cf. Ecc 8:5. There now follows an account of what, on the one side, happened to him thus placed on a lofty watch-tower, such as no other occupied.

Verses 13-15
Ecc 2:13-15 “And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walketh in darkness.” In the sacred Scriptures, “light” is generally the symbol of grace, Psa 43:3, but also the contrast of an intellectually and morally darkened state, Isa 51:4. To know a thing is equivalent to having light on it, and seeing it in its true light (Psa 36:10); wisdom is thus compared to light; folly is once, Job 38:19, directly called “darkness.” Thus wisdom stands so much higher than folly, as light stands above darkness.יתרון, which hitherto denoted actual result, enduring gain, signifies here preference; along with כּיתרון there is also found the form כּיתרון (vid., Pro 30:17). The fool walks in darkness: he is blind although he has eyes (Isa 43:8), and thus has as good as none, - he wants the spiritual eye of understanding (Job 10:3); the wise man, on the other hand, his eyes are in his head, or, as we also say: he has eyes in his head, - eyes truly seeing, looking at and examining persons and things. That is the one side of the relation of wisdom to folly as put to the test. The other side of the relation is the sameness of the result in which the elevation of wisdom above folly terminates. “And I myself perceived that one experience happeneth to them all. And I said in my heart, As it will happen to the fool, it will happen also to me; and why have I then been specially wise? Thus I spake then in my heart, that this also is vain.” Zöckler gives to גּם an adversative sense; but this gam (= ὃμως, similiter) stands always at the beginning of the clause, Ewald, §354a. Gam-ani corresponds to the Lat. ego idem, which gives two predicates to one subject; while et ipse predicates the same of the one of two subjects as it does of the other (Zumpt, §697). The second gam-