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 in the sense of “to fall.” Certainly הוה has the root-signification of delabi, cadere, and derives from thence the meaning of accidere, exsistere, esse (vid., under Job 37:6); in the Book of Job, however, הוה may have this meaning as an Arabism; in the usus loq. of the author of the Book of Koheleth it certainly was no longer so used. Rather it may be said that יהוּ had to be written with an א added to distinguish it from the abbreviated tetragramm, if the א, as in אבוּא, Isa 28:12, and הל, Jos 10:24, does not merely represent the long terminal vowel (cf. the German-Jewish דוא = thou, דיא = the, etc.). Moreover, יהוּא, as written, approaches the Mishnic inflection of the fut. of the verb הוה; the sing. there is יהא, תּהא, אהא, and the plur. יהוּ, according to which Rashi, Aben Ezra, and Kimchi interpret יהוּא here also as plur.; Luzzatto, §670, hesitates, but in his Commentary he takes it as sing., as the context requires: there will it (the tree) be, or in accordance with the more lively meaning of the verb הוה: there will it find itself, there it continues to lie. As it is an invariable law of nature according to which the clouds discharge the masses of water that have become too heavy for them, so it is an unchangeable law of nature that the tree that has fallen before the axe or the tempest follows the direction in which it is impelled. Thus the future forms itself according to laws beyond the control of the human will, and man also has no certain knowledge of the future; wherefore he does well to be composed as to the worst, and to adopt prudent preventive measures regarding it. This is the reference of Ecc 11:3 looking backwards. But, on the other hand, from this incalculableness of the future-this is the reference of Ecc 11:3 looking forwards-he ought not to vie up fresh venturesome activity, much rather he ought to abstain from useless and impeding calculations and scruples.

Verse 4
Ecc 11:4 “He who observeth the wind shall not sow; and he that regardeth the clouds shall not reap.” The proverb is not to be understood literally, but in the spirit of the whole paraenesis: it is not directed against the provident observation, guided by experience, of the monitions and warnings lying in the present condition of the weather, but against that useless, because impossible, calculation of the coming state of the weather, which waits on from day to day, from week to week, till the right time for sowing and reaping has passed away. The seed-time requires rain so as to open up and moisten the ground; he who has too much hesitation observes (שׁמר) the wind whether it will bring rain (Pro 25:23),