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 instead of beginning with Ecc 11:9) the call takes a new course, resting its argument on the transitoriness of youth: “And remember thy Creator in the days of thy youth, ere the days of evil come, and the years draw nigh, of which thou shalt say: I have no pleasure in them.” The plur. majest. בּוראיך = עשׂים as a designation of the Creator, Job 35:10; Isa 54:5; Psa 149:2; in so recent a book it cannot surprise us, since it is also not altogether foreign to the post-bibl. language. The expression is warranted, and the Midrash ingeniously interprets the combination of its letters. Regarding the words 'ad asher lo, commonly used in the Mishna (e.g., Horajoth iii. 3; Nedarim x. 4), or 'ad shello (Targ. 'ad delo), antequam. The days of evil (viz., at least, first, of bodily evil, cf. κακία, Mat 6:34) are those of feeble, helpless old age, perceptibly marking the failure of bodily and mental strength; parallel to these are the years of which (asher, as at Ecc 1:10) one has to say: I have no pleasure in them (bahěm for bahěn, as at Ecc 2:6, mehěm for mehěn). These evil days, adverse years, are now described symptomatically, and that in an allegorical manner, for the “ere” of Ecc 12:1 is brought to a grand unfolding.

Verse 2
Ecc 12:2 “Ere the sun becomes dark, and the light, and the moon, and the stars, and the clouds return after the rain.” Umbreit, Elster, and Ginsburg find here the thought: ere death overtakes thee; the figure under which the approach of death is described being that of a gathering storm. But apart from other objections (vid., Gurlitt, “zur Erlk. d. B. Koheleth,” in Sutd. u. Krit. 1865), this idea is opposed by the consideration that the author seeks to describe how man, having become old, goes forth (חלך, Ecc 12:5) to death, and that not till Ecc 12:7 does he reach it. Also Taylor's view, that what precedes Ecc 12:5 is as a dirge expressing the feelings experienced on the day of a person's death, is untenable; it is discredited already by this, that it confuses together the days of evil, Ecc 12:1, and the many days of darkness, i.e., the long night of Hades, Ecc 11:8; and besides, it leaves unanswered the question, what is the meaning of the clouds returning after the rain. Hahn replies: The rain is death, and the return is the entrance again into the nothingness which went before the entrance into this life. Knobel, as already Luther and also Winzer (who had made the exposition of the Book of Koheleth one of the labours of his life), sees in the darkening of the sun, etc., a figure of the decay of hitherto joyful prosperity; and in the clouds after the