To: Bryant J.Williams III <bjwvmw AT com-pair.net>
Cc: b-hebrew Hebrew <b-hebrew AT lists.ibiblio.org>
Subject: Re: [b-hebrew] Ecclesiastes 3:11
Date: Fri, 2 Nov 2007 11:09:17 +1100
Hello Bryant,
My question is, "What is your take on the phrase in the second half
of the
verse, "et-olam natan bilbam milbam asher lo-yimtza hadom et-hammaaseh
asher-asah...?
There are a couple of issues in this verse (aren't there always), the
meaning of העלם and the meaning of מבלי אשר לא.
Taking the second first, we have a double negative which is
universally understood as either indicating a negative purpose ("so
that not") or else a simple negative ("yet [he] cannot"). The problem
is that the parallels frequently cited to justify these translations
do not include אשר between the negatives so that the second negative
is effectively in a separate clause. If you look for examples where
this does happen, the double negatives in those instances never lose
their individual negativity (if you follow my meaning).
Hence I render the expression "without which [he] cannot find..." I'll
admit that I'm on my own here, but I think that it both makes sense in
context (see below) and also makes sense of the Hebrew.
As a result of the usual understanding of this clause, some propose
reading העלם as "darkness" so that the "darkness" God has placed in
our hearts functions to inhibit any ability to find our what God has
done from the beginning to the end. With my reading I think taking
העלם as a temporal term (so "eternity" in most translations) makes
sense: God has placed "eternity" (some sort of awareness which extends
beyond the present moment) in our "hearts" without which we could not
find what God has done from start to finish.
How does this make sense in context? The fact that Qohelet proceeds to
make assertions about what God has done and will do (cf. especially
Qoh 3:14-15) immediately demonstrates that Qohelet has some awareness
of what God has done and will do (at least he thinks he does!). It is
obvious that Qohelet isn't claiming omniscience nor comprehensive
knowledge of what God has and will do, but he has some awareness and
that seems to be sufficient to justify his observation.