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 without example, that many Codd. (28 of Kennicott, 44 of de Rossi) read בּלבּי daer )i with my heart. The erasure of the vav (as e.g., Luther: “I applied my heart”) would at the same time require the change of סבותי into הסבּותי. The Targ., Jerome, and the Venet. render the word בלבי; the lxx and Syr., on the contrary, ולבי; and this also is allowable, if we place the disjunctive on אני and take ולבי as consequent: my heart, i.e., my striving and effort, was to discern (Aben Ezra, Herzf., Stuart), - a substantival clause instead of the verbal את־לבּי ונתתּי, Ecc 1:13, Ecc 1:17. Regarding tur in an intellectual sense, vid., Ecc 1:13. Hhěshbon, with hhochmah, we have translated by “Rechenschaft” account, ratio; for we understand by it a knowledge well grounded and exact, and able to be established, - the facit of a calculation of all the facts and circumstances relating thereto; נתן חשׁבין is Mishnic, and = the N.T. λόγον ἀποδιδόναι. Of the two accus. Ecc 7:25 following לדעת, the first, as may be supposed, and as the determination in the second member shows, is that of the obj., the second that of the pred. (Ewald, §284b): that רשׁע, i.e., conduct separating from God and from the law of that which is good, is kěsěl, Thorheit, folly (since, as Socrates also taught, all sinning rests on a false calculation, to the sinner's own injury); and that hassichluth, Narrheit, foolishness, stultitia (vid., sachal, and Ecc 1:17), is to be thus translated (in contradistinction to כּסל), i.e., an intellectual and moral obtuseness, living for the day, rising up into foolery, not different from holeloth, fury, madness, and thus like a physical malady, under which men are out of themselves, rage, and are mad. Koheleth's striving after wisdom thus, at least is the second instance (ולדעת), with a renunciation of the transcendental, went towards a practical end. And now he expresses by ומוצא one of the experiences he had reached in this way of research. How much value he attaches to this experience is evident from the long preface, by means of which it is as it were distilled. We see him there on the way to wisdom, to metaphysical wisdom, if we may so speak - it remains as far off from him as he seeks to come near to it. We then see him, yet not renouncing the effort after wisdom, on the way toward practical wisdom, which exercises itself in searching into the good and the bad; and that which has presented itself to him as the bitterest of the bitter is - a woman.

Verse 26
Ecc 7:26 “And I found woman more bitter than death; she is like hunting-nets. and like snares is her heart, her hands are bands: he who pleaseth God will escape from her; but the sinner is caught by them.” As א ושׁ, Ecc 4:2, so here וּם א