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 is not otherwise to be healed than by resurrection from the dead, Eze 37:6. The contrast has no need for such ingenuity to justify it. The striking down of a sound life stands in contrast to the salvation of an endangered life by healing, and this in many situations of life, particularly in war, in the administration of justice, and in the defence of innocence against murder or injury, may be fitting. Since the author does not present these details from a moral point of view, the time here is not that which is morally right, but that which, be it morally right or not, has been determined by God, the Governor of the world and Former of history, who makes even that which is evil subservient to His plan. With the two pairs of γένεσις καὶ φθορά there are two others associated in Ecc 3:3; with that, having reference, 2b, to the vegetable world, there here corresponds one referring to buildings; to פּרוץ (synon. הרוס, Jer 1:10) stands opposed בּנות (which is more than גּדור), as at 2Ch 32:5. These contrasts between existence and non-existence are followed by contrasts within the limits of existence itself: -

Verse 4
Ecc 3:4 “To weep has its time, and to laugh has its time; to mourn has its time, and to dance has its time.” It is possible that the author was led by the consonance from livnoth to livkoth, which immediately follows it; but the sequence of the thoughts is at the same time inwardly mediated, for sorrow kills and joy enlivens, Sir. 32:21-24. ספוד is particularly lamentation for the dead, Zec 12:10; and רקוד, dancing (in the more modern language the usual word for hholēl, kirkēr, hhāgǎg) at a marriage festival and on other festal occasions. It is more difficult to say what leads the author to the two following pairs of contrasts: -

Verse 5
Ecc 3:5 “To throw stones has its time, and to gather together stones has its time; to embrace has its time, and to refrain from embracing has its time.” Did the old Jewish custom exist at the time of the author, of throwing three shovelfuls of earth into the grave, and did this lead him to use the phrase השׁ אבּ? But we do not need so incidental a connection of the thought, for the first pair accords with the specific idea of life and death; by the throwing of stones a field is destroyed, 2Ki 3:25, or as expressed at 2Ki 3:19 is marred; and by gathering the stones together and removing them (which is called סקּל), it is brought under cultivation. Does לה, to embrace, now follow because it is done with the arms and hands? Scarcely; but the loving action of embracing stands beside the hostile, purposely injurious throwing of stones into a