rests is thereby interrupted. Whether we read שׂם, or take שׁם in the sense of עמּו (Job 25:2; Job 23:14, etc.), the thought is the same, and equally congruous: God will judge the innocent and the guilty; it shall be done some time, although not so soon as one might wish it, and think necessary, for God has for every undertaking and for every work its fixed time, also its judicial decision (vid., at Psa 74:3); He permits wickedness, lets it develope itself, waits long before He interposes (vid., under Isa 18:4.).
Reflecting on God's delay to a time hidden from men, and known only to Himself, Koheleth explains the matter to himself in the following verse: -
Verse 18
Ecc 3:18 “Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves.” Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid., under Psa 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Isa 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form;[1] cf. Sanhedrin 7b: “when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it.”
In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. §133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. §649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men,
- ↑ Not “to sift,” for not בּרר but רקּד, means “to sift” (properly, “to make to keep up,” “to agitate”); cf. Shebîith v. 9.
