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Bahasa Indonesia Sehari-hari
Pengkhotbah 4:15
Bible Study Resources
Concordances:
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Aku melihat semua orang yang hidup di bawah matahari berjalan bersama-sama dengan orang muda tadi, yang akan menjadi pengganti raja itu.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
child: 2 Samuel 15:6
Cross-References
If Cain shalbe auenged seuen folde, truely Lamech seuentie tymes & seuen tymes.
And yf ye wyl not yet for all this hearken vnto me, then wyll I punishe you seuen tymes more for your sinnes:
And if ye walke contrarie vnto me, and wyll not hearken vnto me, I wyll bryng seuen tymes mo plagues vpon you, accordyng to your sinnes.
Then wyll I also walke contrarie vnto you, and wyl punishe you yet seuen tymes for your sinnes.
I wyll walke contrary vnto you also in indignation, and wyll chastise you seuen tymes more for your sinnes.
And by the hande of the prophet Iehu the sonne of Hanani, came the worde of the Lord against Baasa, and against his house, & against all the wickednesse that he did in the sight of the Lorde, in angryng him with the worke of his owne handes, that he should be like the house of Ieroboam, and because he killed him.
Slay them not, lest my people forget it: but in thy stoutnes scatter them like vagaboundes, and put them downe O God our defence.
And rewarde thou our neighbours seuen folde into their bosome: their blasphemie wherewith they haue blasphemed thee O God.
But if he may be gotten, he restoreth agayne seuen tymes as muche, or els he maketh recompence with all the good of his house.
And the Lorde sayde vnto hym, Go through the citie, euen through Hierusalem, & set a marke vpon the foreheades of them that mourne, and are sory for all the abhominations that be done therin.
Gill's Notes on the Bible
I considered all the living which walk under the sun,.... All men that were then alive, who were capable of walking upon the earth; even all of them that were under the heavens, in every land and nation, under whatsoever dominion or government: these, and their manners, Solomon had particularly observed, and made his remarks upon, by which it appeared how fickle the minds of the populace were under every government, and how precarious and uncertain were the honour and dignity of princes;
with the second child that shall stand up in his stead: the heir and successor or every prince, that shall rise up and take the throne of his father or predecessor, and reign in his stead. The wise man observed how the people commonly behaved towards him; how that they generally stood best affected to him, than to the reigning prince; worshipped the rising sun, courted his favour and friendship, soothed and flattered him; expressing their wishes to see him on the throne, and treated with neglect and contempt their lawful sovereign. Some, contrary to the accents, connect this with the word "walk" h; that walk with the second child, join themselves to him, converse with him, and show him great respect and honour: and there are others that, by this second child, understand the poor and wise child, that succeeds the old and foolish king, whom yet, in time, the people grow weary of; such is the levity and inconstancy of people, that they are not long pleased with princes, old or young, wise or foolish. The Targum interprets this of the foresight Solomon had, by a spirit of prophecy, of those that rebelled against his son Rehoboam, and of those that cleaved unto him, who was his second, and reigned in his stead. Noldius i thinks Solomon refers to the history of his friend Hiram, king of Tyre, whose kingdom, in his and in his son's time, was very large, flourishing, and opulent, but in a following reign not so; and he renders and paraphrases the words thus,
""I saw all the works under the sun; [with] Baleazarus, the son of a friend" (Hiram, for שני, rendered "second", is the same as חבר, "a friend"), "who shall stand" or "reign after him: there is no end of all the people",'' c.
the kingdom in those two reigns being flourishing yet posterity shall not rejoice in him, in Abdastratus, the grandson of Hiram, destroyed by the four sons of his nurse k.
h So the Tigurine version, Vatablus, Cocceius, Gejerus. i Concord. Part. Ebr. No. 1023. k Meander apud Joseph. Contr. Apion. l. 1. s. 18.
Barnes' Notes on the Bible
These verses set forth the vanity of earthly prosperity even on a throne. Opinion as to their application is chiefly divided between considering them a parable or fiction like that of the childless man in Ecclesiastes 4:8 : or as setting forth first the vicissitudes of royal life in two proverbial sayings Ecclesiastes 4:13-14, and then Ecclesiastes 4:15-16, the vicissitudes or procession of the whole human race, one generation giving place to another, Which in its turn will be forgotten by its successor. On the whole, the first appears to have the better claim.
Ecclesiastes 4:13
Child - Rather, young man.
Ecclesiastes 4:14
Rather: For out of the house of bondage he goes forth to be a king; although he was born poor in his kingdom, i. e., in the country over which he became king.
Ecclesiastes 4:15
I considered ... - literally, I saw “all the population of the young man’s kingdom.”
The second child - This second youth is generally understood to be identical with the one mentioned in Ecclesiastes 4:13.
Ecclesiastes 4:16
There is - Rather: There was.
That have been before them - Rather, before whom he was, i. e., at the head of whom the young king was. Compare Micah 2:13.
They also that ... him - i. e., The next generation shall forget this chosen king.
Clarke's Notes on the Bible
Verse 15. With the second child that shall stand up — The Targum applies this to the case of Jeroboam and Rehoboam. History affords many instances of mean persons raised to sovereign authority, and of kings being reduced to the meanest offices, and to a morsel of bread. Agrippa himself ascended the throne of Israel after having been long in prison. See Josephus, Ant. lib. xviii. c. 8. This the heathens attributed to fortune.
Si fortuna volet, fies de rhetore consul;
Si volet haec eadem, fies de consule rhetor.
JUV. Sat. vii., ver. 197.
Though I have given what the Jews suppose to be the allusion in these verses, yet the reader may doubt whether the reference be correct. There is a case implied, whether from fact or assumption I cannot say; but it seems to be this:
A king who had abused the authority vested in him by oppressing the people, had a son whose prudent conduct promised much comfort to the nation, when he should come to the throne. The father, seeing the popular wish, and becoming jealous of his son, shut him up in prison. In the interim the old king either dies or is deposed, and the son is brought out of prison, and placed on the throne. Then (Ecclesiastes 4:15-16) multitudes of the people flock to him, and begin to walk under the sun; i.e., the prosperous state to which the nation is raised by its redemption from the former tyranny. However, the wise man insinuates that this sunshine will not last long. The young king, feeling the reins in his own hands, and being surrounded by those whose interest it was to flatter in order to obtain and continue in court favour, he also becomes corrupted so that those who come after shall have no cause of rejoicing in him. This appears to be the case; and similar cases have frequently occurred, not only in Asiatic, but also in European history, I have, in another place, referred to the case of Rushn Achter, who was brought out of prison and set upon the throne of Hindoostan. This is expressed in the following elegant Persian couplet, where his fortune is represented as similar to that of the patriarch Joseph: -
[Persian]
[Persian]
"The bright star is now become a moon:
Joseph is taken out of prison, and become a king." Rushn Achter signifies a bright or splendid star.
