Ecclesiastes 12:1

Remember now. Literally, “and remember,” or “also remember,” connecting Eccl. 12 with Eccl. 11, particularly with Eccl. 11:9. The word translated “now” is the one commonly translated “and” and does not have time value, as the English word “now” generally does.

Creator. In Hebrew the participle of the verb “create,” as in Gen. 1:1, is used. It points to God as the Designer and Creator of the universe. Here, in Hebrew, the word is plural in form, as is the word “God” in Gen. 1:1 (see on Gen. 1:1,26, 27).

Youth. See on Eccl. 11:9. In early manhood a person is physically at maximum vigor; then, certainly, if ever, the vital forces of life should be devoted to God and used to His glory.

Evil days. That is, of feeble old age, in contrast with the vigorous, hopeful days of the prime of life. Old age brings infirmities and disabilities, and its days are “evil” in the sense of being burdened with misery and vexation.

No pleasure. The word translated “pleasure” is placed at the end of the sentence for emphasis. When the desires, incentives, and hopes of abounding youth have gone, there is then little of enthusiasm in a man’s life. Compare the experience of Barzillai (2 Sam. 19:34,37).

Ecclesiastes 12:2-6

While. The highly figurative imagery of vs. 2-6 has been variously interpreted. Many commentators, both Jewish and Christian, have explained this sequence as a description of the depleted physical powers of the sunset years of life, and the separate figures as referring to anatomical details of the body. There can be no doubt that Solomon, with superb literary skill, here describes old age and death, as specifically stated in vs. 1,5,7. The meaning of the allegory as a whole is clear — to “remember” one’s Creator before the approach of old age, and to devote one’s life to pursuits appropriate to such a concept of duty and destiny. This is, of course, the theme of the entire book.

Solomon, fortunately, did “remember” his Creator toward the close of a long life devoted to the forgetting of God and the pursuit of folly, all of which he so vividly describes throughout this book. Looking back over the wasted years of his own life, Solomon would fain encourage others to avoid the disappointments that had been his during the time of his erstwhile vain pursuit of happiness. But when it comes to the interpretation of the details of the allegory it is well to exercise caution, in view of the fact that the Scriptures do not provide a clear explanation of the symbols used. Any interpretation can reflect no more than the personal opinion of the one giving it. That set forth in the following comment on vs. 2-6 is only suggestive.

The sun. The fading luminaries of heaven are here used to illustrate the “evil days” of v. 1, the approach of old age. Some commentators make the application to failing eyesight. Jewish commentators have gone to extreme lengths in the application of details, making the “sun” represent the forehead, “light” the nose, the “moon” the soul, and the “stars” the cheeks.

Clouds return. Here Jewish commentators make the observation that eyesight, enfeebled by much weeping in a time of trouble, is meant. It is preferable to take this figure as a general word picture of advancing age, with its dulling of the natural faculties.

Keepers of the house. This figure is probably used in the broad sense to picture the decay of the body. Some Jewish commentators apply the expression to the flanks and ribs; others apply it to the hands and arms.

Strong men. Literally, “men of strength” or “men of efficiency.” The usual application is to the legs and thighs. Others think of the knees and the feet, or of the spinal column.

Bow themselves. Better, “shall become crooked” (see chs. 1:15; 7:13, where, the same Hebrew verb is used).

Grinders cease. The word “grinders” is feminine, and refers to the women of the household who do the grinding (see Ex. 11:5; Matt. 24:41). Some commentators see here a reference to the teeth (see Jer. 25:10).

Few. The few “grinders” — perhaps the few old and decayed teeth left — do poor work and are unable to provide the “flour” needed to sustain life.

Those that look. A feminine form referring to the women of an Eastern home, who do not appear a great deal in public and who often peer through the lattice windows of their dwellings (see on Gen. 18:10; see also Judges 5:28; 2 Sam. 6:16).

Darkened. A figure transferring the picture of the women looking out of the lattice windows, to dim eyesight (see Gen. 27:1; cf. Deut. 34:7).

The doors. In the Hebrew this word is a dual form, and thus refers to the two leaves of one door. Jewish commentators refer this figure to the pores of the body, for example, or to the two lips of the mouth.

The voice. Usually considered a figure for the sleeplessness of old age, as of an elderly person being awakened by the first chirping of a bird at earliest dawn.

Daughters of musick. The organs of speech and song, the vocal cords — perhaps a reference to the cracked and feeble voice of an elderly person.

Fears. An elderly person must often watch each step most carefully. The aged also often fear a public highway. Their bones are brittle, are consequently easily broken by a fall or any other accident, and heal slowly if at all. Also, shortness of breath and stiffness of body make climbing any elevation a strenuous exertion.

Flourish. That is, “blossom.” The almond was the earliest Palestinian tree to bloom. The figure here has been applied to the gray hair of old age or to baldness. The profuse white blossoms of the almond tree may have reminded Solomon of the hoary head of an aged person.

The grasshopper. Perhaps a symbol of smallness or insignificance (see Num. 13:33; Isa. 40:22). Elderly people often feel very trivial things to be great burdens.

Desire shall fail. Literally, “the caper berry shall become ineffective.” The caper berry was supposed to possess an aphrodisiac quality (see on Gen. 30:14). The translators here use “desire” as a euphemism for “sexual desire.”

Man goeth. Compare Job 20:21; Luke 16:9.

The mourners. See 2 Sam. 3:31; Jer. 22:10, 18.

Silver cord. The “cord” is a large, stout cord or rope (see the same Hebrew word as translated in 2 Sam. 17:13; 1 Kings 20:32). Silver may, perhaps, be figurative of that which a man values. Here it may refer to life itself, man’s greatest treasure.

Interpretations that apply the “silver cord” and the “golden bowl” to the spinal cord and the brain, while appealing from a literary point of view, and possibly what Solomon had in mind when he wrote, lack a clear Scriptural basis (see on Eccl. 12:2).

Be loosed. Or, “be snapped asunder.” The picture here may be of a large hanging lamp suspended on a cord of silver strands. The cord snaps, the lamp crashes to the floor. The first part of v. 6 reads literally, “Until when not shall be snapped asunder the cord of silver.”

The pitcher. For centuries Eastern women have gone to the village well with earthenware pots (see Gen. 24:14, 15; John 4:7, 28; etc.). The picture here is of an earthenware waterpot being smashed into fragments (see Lev. 6:28; 15:12). In the East the village well generally has a wooden wheel or a wooden fork. Each villager brings his own rope and waterpot. Constant use and climatic conditions finally cause the wheel to disintegrate and collapse. Here the fountain, or well, no doubt is a figure of life (see Ps. 36:9; cf. John 4:10; 7:37). The various figures of v. 6 all represent death.