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 was thrown to the cats); whereupon Elster rightly remarks that in an honourable burial and an honourable remembrance, good fortune, albeit shaded with sadness, might be seen. But when now, to one so rich in children and so long-lived, neither enjoyment of his good fortune nor even this shaded glory of an honourable burial is allowed, the author cannot otherwise judge than that the untimely birth is better than he. In this section regarding the uncertainty of riches, we have already, Ecc 5:14, fallen on a reminiscence from the Book of Job; it is so much the more probable that here also Job 3:16 has an influence on the formation of the thought. נפל is the foetus which comes lifeless from the mother's womb.

Verses 4-5
The comparison of an untimely birth with such a man is in favour of the former: “For it cometh in nothingness and departeth in darkness; and with darkness its name is covered. Moreover, it hath not seen the sun, and hath not known: it is better with it than with that other.” It has entered into existence, בּהבל, because it was a lifeless existence into which it entered when its independent life should have begun; and בּהשׁך, it departeth, for it is carried away in all quietness, without noise or ceremony, and “with darkness” its name is covered, for it receives no name and remains a nameless existence, and is forgotten as if it had never been. Not having entered into a living existence, it is also (gam) thus happy to have neither seen the sun nor known and named it, and thus it is spared the sight and the knowledge of all the vanities and evils, the deceptions and sorrows, that are under the sun. When we compare its fate with the long joyless life of that man, the conclusion is apparent: מ ... נחת, plus quietis est huic quam illi, which, with the generalization of the idea of rest (Job 3:13) in a wider sense, is = melius est huic quam illi (זה ... זה, as at Ecc 3:19). The generalization of the idea proceeds yet further in the Mishn. נוח לו, e.g.: “It is better (נוח לו לאדם) for a man that he throw himself into a lime-kiln than that (ואל), etc.” From this usage Symm. renders מ ... נחת as obj. to ידע לא, and translates: οὐδὲ ἐπειράθη διαφορᾶς ἑτέρου πράγματος πρὸς ἓτερον ; and Jerome: neque cognovit distantiam boni et mali, - a rendering which is to be rejected, because thus the point of the comparison in which it terminates is broken, for 5b draws the facit. It is true that this contains a thought to which it is not easy to reconcile oneself. For supposing that life were not in itself, as over against non-existence, a good, there is yet scarcely any life that is absolutely joyless; and a man who has become the father of an hundred children, has, as it appears, sought the enjoyment of life principally in sexual love, and then