(13.) =The conclusion= (compare chapter iii. 11, vii. 2) of the =word= (_i.e._ the final reason), =the whole= (with article in its usual sense), =is heard= (niphal), =with respect to the Deity, fear; and with respect to his commandments, keep= (notice the emphatic את, which, however, the LXX. do not render by σὺν, because the article and position give the emphasis required) =for this= is =all the man= (_i.e._ the whole duty, happiness, etc., of humanity). 14 For God shall bring every │ For with respect to every work into judgment, with every │ act, the Almighty will bring secret thing, whether _it be_ │ to adjustment all that is good, or whether _it be_ evil. │ mysterious, whether it be a │ good or an evil. (14.) =For with respect to all working= (or doings, notice the prefixed ‎‏מ) =the Deity= (noun before the verb) =is bringing into judgment upon all the hidden= (niphal participle, but עלם has not lost its meaning, it is the hidden past and future, hence the LXX. παρεωραμένῳ, ‘overlooked,’ compare 1 Kings x. 3), =if it be good or if evil= (if it be a good act or an evil one either. That is, God will bring all these mysteries into orderly adjustment, and in the sequel vindicate his holiness and justice). Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρόποις ε ὐ δ ο κ ί α――LUKE ii. 14. ♦ERRATA. ♦ All Errata and Addenda items have been corrected in the text. Page 7,  NOTES, column 2 line 14, _for_ ‘hiphil’ _read_ ‘niphal.’ Page 19, TEXT, line 10, _for_ ‘he’ _read_ ‘He.’ Page 31, NOTES, column 2, line 6, _for_ ‘ratio’ _read_ ‘oratio.’ ADDENDA. Page 9, NOTES. _At end of Note on verse 17, after_ ‘spirit,’ _add_: It may be observed that רעיון occurs in the Chaldee of Daniel――see Daniel ii. 29, 30; iv. 19 (16); v. 6, etc., always in the sense of a ‘_painful_ reflection,’ but in later Chaldee and Syriac as ‘a reflection’ of any kind. As the sense in which Koheleth uses the word is the nearest to the root-meaning, is it not an evidence, so far, of earlier composition of his book? Page 12, NOTES. _At end of Note on verse 5 add_: It should have been mentioned that פרדס is also considered to afford an indication of late composition. It is said to be a Persian word; it occurs, however, Nehemiah ii. 8; Canticles iv. 10. The word admits of Semitic derivation, from פרד, ‘to divide,’ ‘cut off in portions,’ ‘lay out.’ If it be really an exotic, no date of introduction is more probable than that of Solomon. It is also to be noted that in the context it _follows_ the word ‘gardens,’ which is quite natural if it were intended to denote a foreign luxury recently introduced.