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 gift of God added thereto. Nechasim, besides here, occurs also in Jos 22:8; 2Ch 1:11.; and in the Chald. of the Book of Ezra; Ezr 6:8; Ezr 7:26. Also hishlit, to empower, to make possible, is Aram., Dan 2:38, Dan 2:48, as well as Heb., Psa 119:133; the prevalence of the verbal stem שלט is characteristic of the Book of Koheleth. Helqo, “his portion,” is just the cheerful enjoyment as that which man has here below of life, if he has any of it at all.

Verse 20
Over this enjoyment he forgets the frailty and the darkened side of this life. It proves itself to be a gift of God, a gift from above: “For he doth not (then) think much of the days of his life; because God answereth the joy of his heart.” Such an one, permitted by God to enjoy this happiness of life, is thereby prevented from tormenting himself by reflections regarding its transitoriness. Incorrectly, Hengst.: Remembrance and enjoyment of this life do not indeed last long, according to Ewald, who now, however, rightly explains: He will not, by constant reflection on the brevity of his life, too much embitter this enjoyment; because God, indeed, grants to him true heart-joy as the fairest gift. The meaning of Ecc 5:19 is also, in general, hit upon. The lxx translates: “because God occupies him with the joy of his heart;” but for that we ought to have had the word מענהוּ; Jerome helps it, for he reads בשמהה instead of בשמחת: eo quod Deus occupet deliciis cor ejus. But also, in this form, this explanation of מענה is untenable; for ב ענה, the causat. of which would be מענה, signifies, in the style of Koheleth, not in general to busy oneself with something, but to weary oneself with something; hence ענה בשׂ cannot mean: to be occupied with joy, and thereby to be drawn away from some other thing. And since the explanation: “he makes him sing,” needs to argument to dispose of it, מענה thus remains only as the Hiph. of אנה, to meet, to respond to, grant a request. Accordingly, Hitz., like Aben Ezra and Kimchi, comparing Hos 2:23.: God makes to answer, i.e., so works that all things which have in or of themselves that which can make him glad, must respond to his wish. But the omission of the obj. - of which Hitz. remarks, that because indefinite it is left indefinite - is insufferably hard, and the explanation thus ambiguous. Most interpreters translate: for God answers (Gesen. He. Wört. B., incorrectly: answered) him with joy of his heart, i.e., grants this to him in the way of answer. Ewald compares Psa 65:6; but that affords no voucher for the expression: to answer one with something = to grant it to him; for ענה is there connected with a double accus., and בּצדק is the adv. statement of the way and manner. But above all, against this interpretation is the fact of the want of the personal obj.