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 benumbed, disordered state, or also, passively, of becoming disconcerted; not of becoming desolate or being deserted (Hitz., Ginsburg, and others), which it could only mean in highly poetic discourse (Isa 54:1). The form תּשּׁומם is syncop., like תּךּ, Num 21:27; and the question, with למּה, here and at Ecc 7:17, is of the same kind as Ecc 5:5; Luther, weakening it: “that thou mayest not destroy thyself.”

Verse 17
Up to this point all is clear: righteousness and wisdom are good and wholesome, and worth striving for; but even in these a transgressing of the right measure is possible (Luther remembers the summum just summa injuria), which has as a consequence, that they become destructive to man, because he thereby becomes a caricature, and either perishes rushing from one extreme into another, or is removed out of the way by others whose hatred he provokes. But it is strange that the author now warns against an excess in wickedness, so that he seems to find wickedness, up to a certain degree, praiseworthy and advisable. So much the stranger, since “be no fool” stands as contrast to “show not thyself wise,” etc.; so that “but also be no wicked person” was much rather to be expected as contrast to “be not righteous over-much.” Zöckler seeks to get over this difficulty with the remark: “Koheleth does not recommend a certain moderation in wickedness as if he considered it allowable, but only because he recognises the fact as established, that every man is by nature somewhat wicked.” The meaning would then be: man's life is not free from wickedness, but be only not too wicked! The offensiveness of the advice is not thus removed; and besides, Ecc 7:18 demands in a certain sense, an intentional wickedness, - indeed, as Ecc 7:18 shows, a wickedness in union with the fear of God. The correct meaning of “be not wicked over-much” may be found if for תרשׁע we substitute תּחטא; in this form the good counsel at once appears as impossible, for it would be immoral, since “sinning,” in all circumstances, is an act which carries in itself its own sentence of condemnation. Thus רשׁע must here be a setting oneself free from the severity of the law, which, although sin in the eyes of the over-righteous, is yet no sin in itself; and the author here thinks, in accordance with the spirit of his book, principally of that fresh, free, joyous life to which he called the young, that joy of life in its fulness which appeared to him as the best and fairest reality in this present time; but along with that, perhaps also of transgressions of the letter of the law, of shaking off the scruples of conscience which conformity to God-ordained circumstances brings along with it. He means to say: be not a narrow rigorist, - enjoy life, accommodate thyself to life; but let not the reins be too loose; and be no fool who wantonly places