be that on these minutiæ depend the evidence of correct rendering. If thus a good sense is made out, as it were spontaneously, and which, moreover, is found to fall into place as it occurs in the context, we have strong evidence that we have hit the real meaning. Connected with this grammatical usage is a peculiar terminology, also to be expected in a scientific treatise. Thus דבר is very commonly rendered in this Commentary by ‘reasoning,’ the exact idea implied being a matter or thing reasoned about, with the further notion or conclusion that this reason will become ground of action. No single English or even Greek word will render it, but once let us master its real significance, and the force and cogency of many passages will become manifest. Again, חפץ, which has the sense of ‘an agreeable occurrence,’ ‘a providence,’ and then generally of ‘any event,’ in this book denotes a ‘_providential_ occurrence.’ Again, עמל is not exactly toil, but the fatigue, distress, or anxiety that comes of it. It differs from ענין, which is also anxiety, but that kind of anxiety which comes of uncertainty as to a future result. Two most important words are סכלות and הללות: the former is that kind of folly which has the appearance of wisdom, clever folly, or foolish wisdom; the latter is that kind of folly which is begotten of a false expectation of the result, as in our expression ‘made a fool of.’ So again כבר is not an adverb ‘already,’ but rather a substantive,――this present considered as now existing. These technical words are all noticed as they occur, and a sense given, the proof of the correctness of which is that appropriate meaning is made in every place in which they occur. As several are found nowhere else in Scripture, this is the only true method of coming at their meaning. It is also worthy of notice that these words occur usually seven or ten times, or some other round or mystic number. This happens so frequently that it can hardly be accidental, but I have seldom been able to trace any rule or law in this circumstance. On the whole, however, it may be taken as an axiom that when Koheleth uses a peculiar word, he intends to express a peculiar idea, and his meaning must be sought accordingly. Careful attention to this point clears up many difficulties.