Then too, I saw
The phrase "Then too, I saw" indicates a continuation of the observations made by the Preacher, traditionally understood to be Solomon. The Hebrew root for "saw" is "ra'ah," which implies not just physical sight but also understanding and discernment. This suggests that the Preacher is not merely observing events but is reflecting deeply on their meaning and implications. In a broader scriptural context, this aligns with the wisdom literature's emphasis on gaining insight and understanding from life's experiences.

the wicked buried
The term "wicked" comes from the Hebrew word "rasha," which denotes those who are morally wrong or guilty. The burial of the wicked is significant because it marks the end of their earthly life and influence. In ancient Near Eastern cultures, burial was an important ritual, often reflecting one's status and legacy. The fact that the wicked receive a burial suggests a societal recognition or acceptance, despite their moral failings, which adds to the Preacher's contemplation of life's injustices.

those who used to come and go from the holy place
This phrase highlights the paradox of the wicked being associated with the "holy place," likely referring to the temple in Jerusalem. The Hebrew word for "holy" is "qodesh," indicating something set apart for God. The wicked's presence in such a sacred space underscores the theme of hypocrisy and the superficial nature of religious observance. Historically, this reflects the tension in Israelite society between genuine worship and mere ritualism, a recurring theme in the prophetic writings.

and they were praised in the city
The word "praised" is derived from the Hebrew "halal," which means to boast or celebrate. The city, likely Jerusalem, represents the center of religious and social life. The fact that the wicked are praised there highlights the societal tendency to honor outward success and appearances rather than true righteousness. This observation resonates with the biblical theme of God's justice versus human judgment, as seen in the prophetic calls for justice and righteousness.

where they did so
This phrase refers back to the actions of the wicked in the holy place and the city. It emphasizes the continuity and acceptance of their behavior, suggesting a societal norm that tolerates or even celebrates unrighteousness. This reflects the Preacher's broader exploration of the futility and vanity of human endeavors when disconnected from divine wisdom and justice.

This too is futile
The word "futile" is translated from the Hebrew "hebel," often rendered as "vanity" or "meaninglessness." It conveys the idea of something transient, insubstantial, or elusive. The Preacher's conclusion that this situation is futile underscores the central theme of Ecclesiastes: the search for meaning in a world where human efforts and judgments often fall short. This invites readers to seek a deeper, God-centered understanding of life, beyond the apparent injustices and contradictions.

(10) They had so done.--An ambiguity in translation of this verse arises from the fact that the word translated "so" is rendered "well" (2Kings 7:9 and elsewhere). Consequently some understand the verse, "The wicked receive an honourable burial, while those who have acted well are driven away from the holy place (viz. Jerusalem, Isaiah 48:2; Neh. xi, 1, 18) and forgotten." But we prefer to translate the word "so" the second time, as well as the first, where it occurs in the verse; and to take the meaning to be that the oppressor's prosperity is but temporary, for soon comes death, burial, and forgetfulness of his honour.

Verses 10-15. - Section 6. Koheleth is troubled by apparent anomalies in God's moral government. He notes the prosperity of the godless and the misery of the righteous, God's abstention and the seeming impunity of sinners make men incredulous of Providence; but God is just in reward and punishment, as the end will prove. Meantime, returning to his old maxim, he advises men patiently to acquiesce in things as they are, and to make the best of life. Verse 10. - And so (וּבְכֵן); then, in like manner, under the same circumstances (Esther 4:16). The writer notes some apparent exceptions to the law of retribution of which he has just been speaking, the double particle at the beginning of the verse implying the connection with the preceding statement. I saw the wicked buried. "The wicked" are especially the despots (ver. 9). These are carried to their graves with every outward honor and respect, like the rich man in the parable, who "died, and was buried" (Luke 16:22). Such men, if they had received their due reward, far from having a pompous and magnificent funeral (which would befit only a good and honored life), would have been buried with the burial of an ass (comp. Isaiah 14:19; Jeremiah 22:19). So far the Authorized Version is undeniably correct. What follows is as certainly inaccurate as it is unintelligible. Who had come and gone from the place of the holy; literally, and they came, and from the place of the holy they went. The first verb seems to mean, "they came to their rest," they died a natural death. The words, in themselves ambiguous, are explained by the connection in which they stand (comp. Isaiah 57:2). Wright renders, "they came into being," and explains it with the following clause, "they went away from the holy place," as one generation coming and another going, in constant succession. But if, as we suppose, the paragraph applies to the despot, such an interpretation is unsuitable. Cox's idea, that oppressive despots "come again" in the persons of their wicked children, is wholly unsupported by the text. The verse admits and has received a dozen explanations differing more or less from one another. A good deal depends upon the manner in which the succeeding clause is translated, And they were forgotten in the city where they had so done. As the particle rendered "so" (ken) may also mean "well," "rightly," we get the rendering, "even such as acted justly," and thus introduce a contrast between the fate of the wicked man who is honored with a sumptuous funeral, and that of the righteous whose name is cast out as pollution and soon forgotten. So Cheyne ('Job and Solomon') gives, "And in accordance with this I have seen ungodly men honored, and that too in the holy place (the temple, Isaiah 18:7), but those who had acted rightly had to depart, and were forgotten in the city." Against this interpretation, which has been adopted by many, it may reasonably be urged that in the same verse ken would hardly be used in two different senses, and that there is nothing in the text to indicate a change of subject. It seems to me that the whole verse applies to the wicked man. He dies in peace, he leaves the holy place; the evil that he has done is forgotten in the very city where he had so done, i.e. done wickedly. "The place of the holy" is Jerusalem (Isaiah 48:2; Matthew 27:53) or the temple (Matthew 24:15). He is removed by death from that spot, the very name of which ought to have cried shame on his crimes and impiety. The expression seems to picture a great procession of priests and Levites accompanying the corpse of the deceased tyrant to the place of burial, while the final clause implies that no long lamentation was made over him, no monument erected to his memory (see the opposite of this in the treatment of Josiah, 2 Chronicles 35:24, 25). They who consider "the righteous " to be the subject of the last clauses see in the words, "from the holy place they departed," an intimation that these were excommunicated from the synagogue or temple, or banished from the promised land, on account of their opinions. I would translate the passage thus: In like manner have I seen the wicked buried, and they came to their rest, and they went from the holy place, and were forgotten in the city where they had so (wickedly) acted. The versions have followed various readings. Thus the Septuagint: "And then I saw the impious brought unto graves, and from the holy place; and they departed and were praised in the city, because they had so done;" Vulgate, "I have seen the impious buried, who also, while they still lived, were in the holy place, and were praised in the city as if men of just doings." Commenting oh this version, St. Gregory writes, "The very tranquility of the peace of the Church conceals many under the Christian name who are beset with the plague of their own wickedness. But if a light breath of persecution strikes them, it sweeps them away at once as chaff from the threshing-floor. But some persons wish to bear the mark of Christian calling, because, since the name of Christ has been exalted on high, nearly all persons now look to appear faithful, and from seeing others called thus, they are ashamed not to seem faithful themselves; but they neglect to be that which they beast of being called. For they assume the reality of inward excellence, to adorn their outward appearance; and they who stand before the heavenly Judge, naked from the unbelief of their heart, are clothed, in the sight of men, with a holy profession, at least in words" ('Moral.,' 25:26). This is also vanity. The old refrain recurs to the writer as he thinks on the prosperity of the wicked, and the conclusions which infidels draw therefrom. Here is another example of the vanity that prevails in all earthly circumstances.

Parallel Commentaries ...


Then too,
וּבְכֵ֡ן (ū·ḇə·ḵên)
Conjunctive waw, Preposition-b | Adverb
Strong's 3651: So -- thus

I saw
רָאִיתִי֩ (rā·’î·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 7200: To see

the burial
קְבֻרִ֜ים (qə·ḇu·rîm)
Verb - Qal - QalPassParticiple - masculine plural
Strong's 6912: To inter

of the wicked
רְשָׁעִ֨ים (rə·šā·‘îm)
Adjective - masculine plural
Strong's 7563: Wrong, an, bad person

who had come
וָבָ֗אוּ (wā·ḇā·’ū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 935: To come in, come, go in, go

and gone
יְהַלֵּ֔כוּ (yə·hal·lê·ḵū)
Verb - Piel - Imperfect - third person masculine plural
Strong's 1980: To go, come, walk

from the holy
קָדוֹשׁ֙ (qā·ḏō·wōš)
Adjective - masculine singular
Strong's 6918: Sacred, God, an angel, a saint, a sanctuary

place
וּמִמְּק֤וֹם (ū·mim·mə·qō·wm)
Conjunctive waw, Preposition-m | Noun - masculine singular construct
Strong's 4725: A standing, a spot, a condition

and were praised
וְיִֽשְׁתַּכְּח֥וּ (wə·yiš·tak·kə·ḥū)
Conjunctive waw | Verb - Hitpael - Conjunctive imperfect - third person masculine plural
Strong's 7911: To mislay, to be oblivious of, from want of memory, attention

in the city
בָעִ֖יר (ḇā·‘îr)
Preposition-b, Article | Noun - feminine singular
Strong's 5892: Excitement

where
אֲשֶׁ֣ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

they had done
עָשׂ֑וּ (‘ā·śū)
Verb - Qal - Perfect - third person common plural
Strong's 6213: To do, make

so.
כֵּן־ (kên-)
Adjective - masculine singular
Strong's 3651: So -- thus

This
זֶ֖ה (zeh)
Pronoun - masculine singular
Strong's 2088: This, that

too
גַּם־ (gam-)
Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and

is futile.
הָֽבֶל׃ (hā·ḇel)
Noun - masculine singular
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory


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OT Poetry: Ecclesiastes 8:10 So I saw the wicked buried (Ecclesiast. Ec Ecc Eccles.)