If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.

If a man beget a hundred children, and live many years, and attain to a great age, and his soul make no use of the goods of his substance, and he be without burial: of this man I pronounce, that the untimely born is better than he.

If a man begetteth a hundred children, and liveth many years, so that the days of his years are many, and his soul is not filled with good, and also that he hath no burial; I say, that an untimely birth is better than he.

If a man doth beget a hundred, and live many years, and is great, because they are the days of his years, and his soul is not satisfied from the goodness, and also he hath not had a grave, I have said, 'Better than he is the untimely birth.'

If a man has a hundred children, and his life is long so that the days of his years are great in number, but his soul takes no pleasure in good, and he is not honoured at his death; I say that a birth before its time is better than he.

If a man beget a hundred children, and live many years, so that the days of his years are many, but his soul have not enough of good, and moreover he have no burial; I say, that an untimely birth is better than he;

If a man were to produce one hundred children, and to live for many years, and to attain to an age of many days, and if his soul were to make no use of the goods of his resources, and if he were lacking even a burial: concerning such a man, I declare that a miscarried child is better than he.

No burial - For a corpse to lie unburied was a circumstance in itself of special ignominy and dishonor (compare the marginal references).

If a man beget a hundred children - If he have the most numerous family and the largest possessions, and is so much attached to his riches that he grudges himself a monument; an abortion in the eye of reason is to be preferred to such a man; himself is contemptible, and his life worthless. The abortion comes in with vanity - baulks expectation, departs in darkness - never opened its eyes upon the light, and its name is covered with darkness - it has no place in the family register, or in the chronicles of Israel. This, that hath neither seen the sun, nor known any thing is preferable to the miser who has his coffers and granaries well furnished, should he have lived a thousand years, and had a hundred children. He has seen - possessed, no good; and he and the abortion go to one place, equally unknown, and wholly forgotten.

If a man begetteth an hundred [children], and liveth many years, so that the days of his years are many, and his soul is not (b) filled with good, and also [that] he hath no (c) burial; I say, [that] an untimely birth [is] better than he.
(b) If he can never have enough.
(c) As we see often that the covetous man either falls into crimes that deserve death, or is murdered or drowned or hangs himself or such like and so lacks the honour of burial, which is the last office of humanity.

If a man beget an hundred children,.... Sons and daughters, a certain number for an uncertain. Some have had many children, and almost this number; Rehoboam had twenty eight sons and threescore daughters; and Ahab had seventy sons, how many daughters is not said, 2-Chronicles 11:21; this was reckoned a great honour and happiness to have many children; happy was the man that had his quiver full of them, Psalm 127:3; such a case is here supposed;
and live many years, so that the days of his years be many; or "sufficient", as Jarchi interprets it; he lives as long as life is desirable; lives to a good old age, to the full age of men, threescore years and ten; yea, supposing he was to live to be as old as Methuselah,
and his soul be not filled with good; does not enjoy the good things he has; has no pleasure nor satisfaction in the temporal good things of life, has not the comfort of them, and is always uneasy, because he has not more of them; and especially if his soul is not filled with spiritual good things, the grace of God, and righteousness of Christ;
And also that he have no burial; as Jezebel, Jehoiakim, and others; who is either destroyed by robbers and cutthroats, for the sake of his substance, and cast into a ditch or a river, or some place, where he is never found to be interred; or else, being of such a sordid disposition, he provides not for a decent burial, suitably to his circumstances, or forbids one; or, being despised and disesteemed by all men, his heirs and successors either neglect or refuse to give him one; see Jeremiah 22:29;
I say that an untimely birth is better than he; an abortive is to be preferred unto him; it would have been better for him if he had never been born, or had been in such a case.

Even if a man (of this character) have very many (equivalent to "a hundred," 2-Kings 10:1) children, and not have a "stranger" as his heir (Ecclesiastes 6:2), and live long ("days of years" express the brevity of life at its best, Genesis 47:9), yet enjoy no real "good" in life, and lie unhonored, without "burial," at death (2-Kings 9:26, 2-Kings 9:35), the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [HENRY].

"If a man begat an hundred, and lived many years, and the amount of the days of his years was great, and his soul satisfied not itself in good, and also he had no grave, then I say: Better than he is the untimely birth." The accentuation of 3a is like that of 2a. The disjunctives follow the Athnach, as at 2-Kings 23:13, only that there Telisha Gedhola stands for Pazer. Hitzig finds difficulty with the clause לו וגם־, and regards it as a marginal gloss to 5a, taken up into the text at a wrong place. But just the unexpected form and the accidental nature, more than the inward necessity of this feature in the figure, leads us to conclude that the author here connects together historical facts, as conjecturally noted above, into one fanciful picture. מאה is obviously to be supplemented by (ובנות) בנים; the Targ. and Midrash make this man to be Cain, Ahab, Haman, and show at least in this that they extend down into the time of the Persian kingdom a spark of historical intelligence. שׁן רבּ interchanges with שׁן הר, Ecclesiastes 11:8, as at Nehemiah 11:30. In order to designate the long life emphatically, the author expresses the years particularly in days: "and if it is much which (Heiligst.: multum est quod) the days of his years amount to;" cf. ימי ויּהיוּ, in Genesis 5. With venaphsho there follows the reverse side of this long life with many children: (1) his soul satisfies not itself, i.e., has no self-satisfying enjoyment of the good (min, as at Psalm 104:13, etc.), i.e., of all the good things which he possesses, - in a word, he is not happy in his life; and (2) an honourable burial is not granted to him, but קב חם, Jeremiah 22:19, which is the contrary of a burial such as becomes a man (the body of Artaxerxes Ochus was thrown to the cats); whereupon Elster rightly remarks that in an honourable burial and an honourable remembrance, good fortune, albeit shaded with sadness, might be seen. But when now, to one so rich in children and so long-lived, neither enjoyment of his good fortune nor even this shaded glory of an honourable burial is allowed, the author cannot otherwise judge than that the untimely birth is better than he. In this section regarding the uncertainty of riches, we have already, Ecclesiastes 5:14, fallen on a reminiscence from the Book of Job; it is so much the more probable that here also Job 3:16 has an influence on the formation of the thought. נפל is the foetus which comes lifeless from the mother's womb.

With good - He hath not a contented mind and comfortable enjoyment of his estate. Is better - Which as it never enjoyed the comforts, so it never felt the calamities of life.