Τοῦ ζῇν γὰρ οὐδεὶς ὡς ὁ γηράσκων ἐρᾷ
"None dotes on life more than the aged man." The old man is going on the appointed road, and fears shall be in the way; or, all sorts of fears (plural of intensity) are in the path; as in his infirm condition he can walk nowhere without danger of meeting with some accident, so analogously, as he contemplates his end and the road he has to travel, "fearfulness and trembling come upon him, and horror overwhelms him" (Psalm 55:5). Plumptre sees in these clauses a further adumbration of the inconveniences of old age, how that the decrepit man makes mountains of mole-hills, is full of imaginary terrors, always forecasting sad events, and so on; but this does not carry on the picture to the end which the poet has now in view, and seems tame and commonplace. The supporters of the storm-theory explain the passage as denoting the fears of the people at what is coming from on high - the gathering tempest, these fears extending to those on the highway, - which is feeble. And the almond tree shall flourish; or, is in blossom. The old man is thus figured from the observed aspect of this tree. It blossoms in winter upon a leafless stem, and its flowers, at first of a pale pink color, turn to a snowy whiteness as they fall from the branches. The tree thus becomes a fit type of the arid, torpid-looking old man with his white hair. So Wright quotes Virgil, 'AEneid,' 5:416 -

"Temporibus geminis canebat sparsa senectus;ETT*>

though there the idea is rather of mingled black and grey hair than of ahead of snowy whiteness. Canon Tristram ('Nat. Hist. of the Bible,' p. 332), referring to the usual version of this clause, adds, "But the better interpretation seems to be, that as the almond blossom ushers in the spring, so do the signs referred to in the context indicate the hastening (shaked, 'almond,' meaning also 'hasten') of old age and death." Plumptre adopts the notion that the name of the tree is derived from a stem meaning "to watch," and that thus it may be called the early-waking tree (see Jeremiah 1:11), the enigmatic phrase describing the wakefulness that often attends old age. But this seems a refinement by no means justified by the use of the word. Others find in the verb the signification "to disdain, loathe," and explain that the old man has lost his taste for almond nuts, which seems to be an unnecessary observation after the previous allusions to his toothless condition, the cracking and eating of such things requiring the grinders to be in perfect order. The versions are unanimous in translating the clause as the Authorized Version. Thus the Septuagint, ἀνθήσῃ τὸ ἀμύγδαλον: Vulgate, fiorebit amygdalus. (So Verier. and the Syriac.) Wright takes this clause and the next to indicate the opening of spring, when nature reawakens from its winter sleep, and the dying man can no longer respond to the call or enjoy the happy season. The expositors who adhere to the notion of the storm would translate, "the almond shall be rejected," alluding to fear taking away appetite; but the rendering is faulty. And the grasshopper shall he a burden. Chagab, rendered "grasshopper" here and Leviticus 11:22; Numbers 13:33, etc., is rightly translated "locust" in 2 Chronicles 7:15. It is one of the smaller species of the insect, as is implied by its use in Isaiah 40:22, where from the height of heaven the inhabitants of earth are regarded as chagabim. The clause is usually explained to mean that the very lightest burden is troublesome to old age, or that the hopping and chirping of these insects annoy the querulous senior. But who does not see the incongruity of expressing the disinclination for labor and exertion by the figure of finding a grasshopper too heavy to carry? Who would think of carrying a grasshopper? Plumptre, who discovers Greek allusions in the most unlikely places, sees here an intimation of the writer's acquaintance with the Athenians' custom of wearing a golden grasshopper on their heads as a token that they were autochthones, "sprung from the soil." Few will be disposed to concur with this opinion. Ginsburg and others consider that Koheleth is regarding the locust as an article of food, which it was and still is in the East (Leviticus 11:21, 22; Matthew 3:4). In some places it is esteemed a great delicacy, and is cooked and prepared in a variety of ways. So here the writer is supposed to mean that dainties shall tempt in vain; even the much-esteemed locust shall be loathed. But we cannot imagine this article of food, which indeed was neither general nor at all seasons procurable, being singled out as an appetizing esculent. The solution of the enigma must be sought elsewhere. The Septuagint gives, καὶ παχυνθῇ ἡ ἀκρίς: the Vulgate, imping, uabitur locusts, "the locust grows fat. Founded on this rendering is the opinion which considers that under this figure is depicted the corpulence or dropsical swelling that sometimes accompanies advanced life. But this morbid and abnormal condition could not be introduced into a typical description of the usual accompaniments of age, even if the verb could be rightly translated as the Greek and Latin versions give it, which is more than doubtful. Delitzsch, after some Jewish interpreters, considers that under the term "locust" is meant the loins or hips, or caput femoris, which is thus named" because it includes in itself the mechanism which the two-membered foot for springing, placed at an acute angle, presents in the locust." The poet is thought to allude to the loss of elasticity in the hips and the inability to bear any weight. We cannot agree to the propriety of this artificial explanation, which seems to have been invented to account for the expressions in the text, rather than to be founded on fact. But though we reject this elucidation of the figure, we think Delitzsch and some others are right in taking the verb in the sense of "to move heavily, to crawl along." "The locust crawls," i.e. the old man drags his limbs heavily and painfully along, like the locust just hatched in early spring, and as yet not furnished with wings, which makes it8 way clumsily and slowly. The analogy derives another feature from the fact, well attested, that the appearance of the locust was synchronous with the days considered most fatal to old people, namely, the seven at the end of January and the beginning of February. So we now have the figure of the old man with his snow-white hair, panting and gasping, creeping painfully to his grave. One more trait is added. And desire shall fail. The word rendered "desire" (אֲבִיּונָה) is found nowhere else in the Old Testament, and its meaning is disputed. The Authorized Version has adopted the rendering of some of the Jewish commentators (and that of Venet., ἡ ὔρεξις), but, according to Delitzsch, the feminine form of the noun precludes the notion of an abstract quality, and the etymology on which it rests is doubtful. Nor would it be likely that, having employed symbolism hitherto throughout his description, the writer would suddenly drop metaphor and speak in unfigurative language. We are, therefore, driven to rely for its meaning on the old versions, which would convey the traditionary idea. The Septuagint gives, ἡ κάππαρις, and so the Vulgate, capparis, by which is designated the caper tree or berry, probably the same as the hyssop, which is found throughout the East, and was extensively used as a provocative of appetite, a stimulant and restorative. Accordingly, the writer is thought here to be intimating that even stimulants, such as the caper, affect the old man no longer, cannot give zest to or make him enjoy his food. Here, again, the figurative is dropped, and a literal, unvarnished fact is stated, which mars the perfection of the picture. But the verb here used (parar) is capable of another signification, and is often found in the unmetaphorical sense of "breaking" or "bursting;" so the clause will run, "and the caper berry bursts." Septuagint, καὶ διασκεδασθῇ ἡ κάππαρις: Vulgate, dissipabitur capparis. The fruit of this plant, when overripe, bursts open and falls off - a fit image of the dissolution of the aged frame, now ripe for the tomb, and showing evident tokens of decay. By this interpretation the symbolism is maintained, which perhaps is further illustrated by the fact that the fruit hangs down and droops from the end of long stalks, as the man bows his head and stoops his back to meet the coming death. Because (ki) man goeth to his long home. This and the following clause are parenthetical, ver. 6 resuming the allegory. It is as though Koheleth said - Such is the way, such are the symptoms, when decay and death are approaching; all these things happen, all these signs meet the eye, at such & period. "His long home;" εἰς οϊκον αἰῶνος αὐτοῦ (Septuagint), "to the house of his eternity," "his everlasting habitation," i.e. the grave, or Hades. There is a similar expression in Tobit 3:6, εἰς τὸν αἰώνιον τόπον, which in the Hebrew editions of that book is given as, "Gather me to my father, to the house appointed for all living," with which Canon Churton (in lot.) compares Job 10:21; Job 30:23. So Psalm 49:11 (according to many versions), "Their graves are their houses for ever." The σκηναὶ αἰώνιοι of Luke 16:9 are a periphrasis for life in heaven. Diodorus Siculus notes that the Egyptians used the terms ἀίδιοι οϊκοι, and ἡ αἰώνιος οἴκσις of Hades (2. 51; 1. 93). The expression, "domus eterna," appears at Rome on tombs, as Plumptre observes, both in Christian and non-Christian inscriptions; and the Assyrians name the world or state beyond the grave "the house of eternity" ('Records of the Past,' 1:143). From the expression in the text nothing can be deduced concerning Koheleth's eschatological views. He is speaking here merely phenomenally. Men live their little span upon the earth, and then go to what in comparison of this is an eternity. Much of the difficulty about αἰώνιος, etc., would be obviated if critics would remember that the meaning of such words is conditioned by the context, that e.g. "everlasting" applied to a mountain and to God cannot be understood in the same, sense. And the mourners go about the streets. This can hardly mean that the usual funeral rites have begun; for the death is not conceived as having already taken place; this is reserved for ver. 7. Nor can it, therefore, refer to the relations and friends who are sorrowing for the departed. The persons spoken of must be the mourners who are hired to play and sing at funerals (see 2 Samuel 3:31; Jeremiah 9:17; Jeremiah 34:5; Matthew 9:23). These were getting ready to ply their trade, expecting hourly the old man's death. So the Romans had their praeficae, and persons "qui conducti plorant in funere" (Horace, 'Ars Poet.,' 431).

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