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 that also does not commend itself, for נשמע signifies nothing else than auditum, and acquires the meaning of audiendum when from the empirical matter of fact that which is inwardly necessary is concluded; the translation: The final word of the whole is to be heard, audiendum est, would only be admissible of also the translation auditum est were possible, which is not the case. Is נשׁמע thus possibly the pausal form of the finite נשׁמע? We might explain: The end of the matter (summa summarum), all is heard, when, viz., that which follows is heard, which comprehends all that is to be known. Or as Hoelem.: Enough, all is heard, since, viz., that which is given in the book to be learned contains the essence of all true knowledge, viz., the following two fundamental doctrines. This retrospective reference of hakol nishm'a is more natural than the prospective reference; but, on the other hand, it is also more probable that soph davar denotes the final resultat than that it denotes the conclusion of the discourse. The right explanation will be that which combines the retrospective reference of nakol nishm'a and the resultative reference of soph davar. Accordingly, Mendelss. appears to us to be correct when he explains: After thou hast heard all the words of the wise ... this is the final result, etc. Finis (summa) reî omnia audita is = omnibus auditis, for the sentence denoting the conditions remains externally undesignated, in the same way as at Ecc 10:14; Deu 21:1; Ezr 10:6 (Ewald, §341b). After the clause, soph ... nishm'a, Athnach stands where we put a colon: the mediating hocce est is omitted just as at Ecc 7:12 (where translate: yet the preference of knowledge is this, that, etc.). The sentence, eth-naeolohim yera (“fear God”), repeating itself from Ecc 5:6, is the kernel and the star of the whole book, the highest moral demand which mitigates its pessimism and hallows its eudaemonism. The admonition proceeding therefrom, “and keep His commandments,” is included in lishmo'a, Ecc 5:1, which places the hearing of the divine word, viz., a hearing for the purpose of observing, as the very soul of the worship of God above all the opus operatum of ceremonial services. The connection of the clause, ki-zeh kol-haadam, Hitzig mediates in an unnecessary, roundabout way: “but not thou alone, but this ought every man.” But why this negative here introduced to stamp כי as an immo establishing it? It is also certainly suitable as the immediate confirmation of the rectitude of the double admonition finally expressing all. The clause has the form of a simple judgment, it is a substantival clause, the briefest expression for the thought which is intended. What is that thought? The lxx