Ecclesiastes
Everything is vanity …
11Words of the Preacher (the teacher, the collector, the seeker – Hebr. Qohelet), son of David, king of Jerusalem. [Hebr. qohelet describes someone who gathers a crowd, speaks, teaches, and also seeks, collects, and compiles. The Hebrew word for assembly is . The one who speaks before it is a qohelet, which is also the Hebrew name of this book. The English name Ecclesiastes comes from the Greek word for assembly ekklesia. The word qohelet appears only seven times in the Bible, all of them in this book, see , , ; ; , , .] 2“Vanity of vanities (Hebr. hevel havalim),”
says [complains] the Preacher (the seeker, the teacher, the speaker – Hebr. Qohelet),
“vanity of vanities,
all is vanity.” []
[The Hebrew word for vanity (Hebr. hevel) appears 38 times in Ecclesiastes, which is more than in all other Old Testament books combined. The word means breath, smoke, or vapor and describes something fleeting that quickly evaporates and disappears. The repetition of the word reinforces the degree of emptiness and meaninglessness. Adam and Eve's second son, Abel, is called Hevel in Hebrew, see . Perhaps the choice of name reflected the disappointment after their first son Cain, who did not turn out to be the promise in .]Poetry – the fleeting life!
[Verses 3-11 describe the transience of life. By describing the human life cycle, the water cycle, and the course of nature, the author shows how little influence the individual has. Throughout the book, there are two perspectives: under the sun and under the heavens. In the first perspective, “under the sun” (i.e., purely human – without God), life is meaningless. But in the higher perspective “under the heavens” (when God is also included in the equation), there is meaning, see !] 3What profit has a man from all his labor
in which he labors under the sun?
4One generation passes away, another generation comes,
and the earth remains forever.
5The sun rises and the sun sets,
and hurries to the place where it rises.
6The wind blows south
and turns north;
it whirls around and around,
and returns to its course.
7All rivers flow into the sea,
yet the sea is not full.
To the places where the rivers flow,
there they return again. [This describes the water cycle.] 8All words (things) wear out,
a man cannot speak (embrace) them [all],
the eye is not satisfied with seeing,
nor the ear full of hearing.
9What has been is what will be,
and what has been done is what will be done (again),
there is nothing new under the sun.
10Is there anything about which one can say,
“See, this is new?”
It has already been in ages before us [long before our time].
11There is no memory of those who were first (lived before us),
nor will there be any memory of those who come later,
among those who will come after (live after us). What is the meaning of life (1:12-2:26)
[Now follows a passage in which the Preacher tries to understand the meaning of life. The style shifts from poetry to prose and from third person to first person. Seven areas are examined to see if they can provide the answer to the meaning of life, but all come to the same depressing conclusion. The mystery of the meaning of life remains.] 1. A philosophical explanation 12I, the Preacher (the teacher, the collector, the seeker – Hebr. Qohelet), am king over Israel in Jerusalem. [The title fits King Solomon.]
13I have devoted my heart to seeking and searching to understand what wisdom is in all areas under heaven. It is a great thing that God (Elohim) has given to the sons of the earth (the human race) to pursue (devote themselves to). 14I have seen all the work that is done under the sun, and behold, this too is vanity (emptiness; completely meaningless) and a chasing after the wind. 15What is crooked cannot be made straight
and what is lacking (not possessed) cannot be counted. [In the first of the seven areas, it turns out that man himself cannot philosophically understand the meaning of life; it is only a chasing after the wind, see .]2. Seeking knowledge
[The Preacher now takes up a dialogue between himself and his heart. In Hebrew, it literally says "I speak" followed by "I," which gives emphasis and force.] 16I, I spoke myself [I am repeated for emphasis] with my own heart and said, "Behold, I have gained great [moral] wisdom, more than that which was before me in Jerusalem, and my heart has seen much [moral] wisdom and knowledge (personal experience)." 17I have devoted my heart to knowing (gaining personal knowledge of) wisdom, and to knowing (being familiar with) folly and madness, I realized that it was also a chasing after the wind. 18For in much wisdom is much grief (sorrow, anger),
and he who increases knowledge (based on personal experience) increases sorrow. [The word for "wisdom" (Hebr. chochmah) describes a moral wisdom to be able to determine what is right and wrong. The word for "knowledge" is dat, which describes personal experience and being well acquainted with something. It is a knowledge that explores the depths of the essence of things. The verb "to know," used in , is also used in the Bible to describe the most intimate human interaction, see .
Disappointment: Even knowledge is a chasing after the wind, see .]3. Pleasure – living for the moment
21I, myself [I repeat for emphasis, see ] say in my heart, "Come, I will test you with cheerfulness and joy in what is good." And behold, even this is vanity (something that quickly disappears; emptiness). 2I said about laughter: "It is foolishness,"
and about joy (cheerfulness – Hebr. simchah): "What good does it do (what is its purpose)?" [The word translated here as foolishness shares its root with the word for praise and hallelujah. This shows us that laughter can be both the best and the worst. Since this is a philosophical argument, one should assume that the motive for laughter and cheerfulness is decisive in determining whether it should be considered folly or praise.
Disappointment: Laughter and joy do not provide the answer to the meaning of life either; when it is all over, nothing has been accomplished.]4. Alcohol – escapism
3I searched my heart to find out how I could pamper my flesh (my body) with wine, and my heart comforted itself with wisdom on how to hold on to foolishness, until I saw what is best for the sons of mankind, what they should do under the heavens during the few days of their lives. [Disappointment: The question of the meaning of life cannot be suppressed with alcohol and drugs.]5. Work – wealth
4I made great plans, I built houses, I planted vineyards, 5I made myself gardens and parks, and I planted all kinds of fruit trees. 6I made ponds to irrigate the forest that grew up with trees. 7I acquired servants and maidservants, and servants were born in my house. I also had a large herd of cattle and small livestock, in addition to everything I had with me in Jerusalem. 8I also gathered silver and gold and treasures, such as kings and provinces have as their own. I had male singers and female singers and the delights of the sons of men—women, very many. 9I was great and multiplied more than all who were before me in Jerusalem, and my wisdom remained secure. 10Whatever my eyes desired (craving),
I did not deny (prevent) them.
I did not withhold (refuse) my heart any joy (Hebr. simchah),
for my heart found joy in my work, and this was my reward (gain, salary) for all my work. 11Then I turned [to observe and contemplate] everything my hands had done
and the work I had devoted myself to,
and behold, this too is vanity (emptiness; completely meaningless) and a chasing after the wind,
and there was no gain under the sun. [Disappointment: A person's work, life's work, and wealth also do not provide lasting satisfaction with life. The word joy connects this unit with the third, see .]6. Wisdom – pure living
12I, I turned myself [I repeat to emphasize, see ] to look at wisdom, folly, and stupidity—for what can man (Hebr. adam) do, who comes after the king [Eccles.—Ecclesiastes himself], except what has already been done?[The verse is not entirely easy to translate. The king may refer to the Preacher himself, King Solomon, "wise counsel," or God himself. Another interpretation is that "the king" is the first man, Adam. If it refers to the Preacher himself, the meaning to the reader is that if he, with all his resources and opportunities as king, failed to find the meaning of life in these seven areas, take him at his word and do not believe that you yourself will find it in any of these areas, it has already been tried!] 13Then I realized that wisdom differs from (outshines) foolishness
as much as light differs from (outshines) darkness. 14The wise man has eyes in his head (the ability to see),
while [the unreasonable] fool walks in darkness.
Yet I realized [deep within myself]
– the same fate befalls them both. 15Then I said in my heart:
"As it happens to the fool,
so it will also happen to me,
why then do I have more wisdom?"
So I, I spoke in my heart:
"This is also futile."
16For the wise man as well as the fool,
there is no memory forever,
for in the days (times) to come
all that has been (taken place) long ago is forgotten.
And the wise man must die
just like the fool." [Disappointment: Living wisely has some value, but still cannot explain the meaning of life. Both the wise man and the fool die and are forgotten. A key word here is wisdom (Hebr. chochmah, see verses 12-13), which is also used in section 2, see .]7. Philanthropy – leaving a legacy for the next generation
17And I hated life because the work done under the sun is painful to me, for this is vanity (emptiness; completely meaningless) and a chasing after the wind. 18And I, I hate all my work that I do under the sun, because I see that I must leave it to a man who will come after me, 19and who knows whether he will be a wise man or a fool? Regardless, he will rule over all the work that I have done and where I have shown myself to be wise under the sun.
This too is futile. 20Therefore, I turn completely away to make my heart despair of all the work I have done under the sun. 21There is a man whose work is done with wisdom and with knowledge and with skill, yet it shall be left as a portion (inheritance) to a man who has not participated in the work.
This also is vanity and a great evil. 22What does a person gain from all their work and the striving of their heart that they have done under the sun? 23All her days are pain (filled with suffering) and her occupation is vexation (the work is frustrating and brings disappointment); even at night her heart does not rest.
This too is meaningless. [Disappointment: Who knows what the next generation will do with the resources saved for them; they may even use them for evil and folly. Solomon's son was Rehoboam.]Conclusion
24There is nothing better for a person than to eat and drink and enjoy their work. I also saw that this comes from the hand of God (Elohim). 25For who can (should) eat and who can (should) enjoy, apart from him? 26For to the man who is good in his sight, he gives wisdom and knowledge (personal experience) and joy, but to the sinner he gives the trouble of gathering and storing up, to be given to the man who is good in the sight of God (Elohim).
This too is vanity (emptiness; completely meaningless) and a chasing after the wind. Poem about time
[Verses 1-8 form a large chiasm. It begins in , where two different words for time are used, a definite time and an interval of time. Verses 2-8 consist of fourteen pairs. The first twelve are arranged in a neat chiastic pattern. begins with the positive (be born, plant). Verses 3-4 reverse this and begin with the negative (die, break down, weep, mourn). In the middle, the chiasm is mirrored. Verses 5-6 have the positive component first. mirrors and thus begins with the negative component (tear apart, be silent). ends with its own chiasm framed by love/peace, with hate and war at the center. It is connected to , and together they frame the entire passage. Below, the positive word is highlighted in bold.
Seeing the chiasm also helps with interpretation. A time to “cast away” (Hebr. ) stones in must be something positive, and therefore the most likely interpretation is that it has to do with expanding farmland [compare ]. There is also a chiasm in the choice of words here; ends with the same Hebrew word for “cast away” and indicates that verses 5-6 belong together as a smaller unit. However, the meaning in is negative – to throw something away.] 
a set time (agreed, appointed time),
and a suitable time (period; season)
for everything pleasant (good; all joyful activities) under heaven. 2A time to be born (give birth) – and a time to die,
a time to plant – and a time to uproot what has been planted, 3a time to kill (slaughter) – and a time to heal,
a time to break down – and a time to build up,
4a time to weep – and a time to laugh,
a time to mourn – and a time to dance,
5a time to throw away (Hebr. ) stones [to prepare farmland] – and a time to gather stones,
a time to embrace (hold in one's arms, hug) – and a time to refrain from embracing (hugging),
6a time to seek (look for) – and a time to lose,
a time to keep – and a time to throw away (Hebr. ), 7a time to tear apart – and a time to sew together,
a time to be silent – and a time to speak, 8a time to love
and a time to hate,
a time for war,
and a time for peace. 9What profit has the worker from his labor? 10I have seen the task that God (Elohim) has given to the sons of man to perform. 11He has made everything beautiful (appropriate, fitting) for its (his) time [all human tasks () and the contrasts of life (verses 1-8) find their perfection in God], he has also given eternity (the hidden – Hebr. ha olam) in their hearts so that man cannot explore (find, understand) the work that God (Elohim) has done from the beginning (literally from the head) to the end. [This is the only time in the Old Testament that olam appears in the definite form. This is the fourth (and central) of seven occurrences in Ecclesiastes. The word olam comes from alam, which means hidden. One meaning is something that is hidden and cannot be seen. The word also has the meaning of ages that have been () and the future and eternity (). Later Jewish interpretation translates the word as “world.” Man is created in God's image (), and in every human being there is a latent longing for God ().] 12I know that there is nothing better for them than to rejoice and be satisfied as long as they live. 13But also that every human being should eat and drink and find joy in their work is a gift from God (Elohim). 14I know that whatever God (Elohim) does will last forever. Nothing can be added to it, nor can anything be taken away from it, for God (Elohim) has done (arranged) it so that people should revere (fear, have godliness) him. [The Preacher's double “I know” (verses 12 and 14) seems to serve as a contrast to “I have seen” (verses 10, 16, 22). What he has seen comes from observation and experience, while “knowing” comes from intuitive knowledge.] 15What is has been for a long time,
and what is to come already exists,
and God (Elohim) seeks what is hunted. 16Furthermore, I saw under the sun,
in the place of justice, that wickedness was there,
and in the place of righteousness, that wickedness was there.
17I, I [I repeat to emphasize, see ] said in my heart, “God (Elohim) will judge [both]
the righteous and the wicked,
for there is a time (period) for every desire
and for every work.” 18I, I said in my heart: “It is because of the sons of man that God (Elohim) sifts them, so that they may see that they themselves are like wild animals.” 19For what befalls the sons of man befalls the wild animals. One thing befalls them – as one dies, so dies the other; all have a spirit (alternative translation: they all breathe). In this, man has no advantage over the wild beast, for all is vanity (emptiness; completely meaningless). [Hebrew has a completely different way of expressing itself than our language. But what this sentence means is that everything that breathes has a spirit, and as long as we breathe, we live; when we stop breathing, we die. In this respect, there is no difference between humans and animals. Otherwise, the Bible makes a clear distinction between animals and humans, for only humans are created in the image of God. In this respect, humans are unique and have no connection with animals.] 20All go to one place, all are from dust, and all return to dust. [Humans were formed from dust, see ; .] 21Who knows if the spirit of man goes upward or if the spirit of the beast goes downward to the earth? 22And I have seen that there is nothing better than for man to rejoice in his work, for that is his lot, for who will let him see what will come after him?Life is full of suffering
41Again I saw (I turned and looked again) all the violence that constantly occurs under the sun. I see the tears of those who are oppressed
and they have no comforter,
and beside their oppressors is power (might),
but they have no one to comfort them,
2so I praise the dead
who have already died
more than the living
who are still alive.
3But better than both of them
is he who has not yet been (is unborn),
who has not seen the work of evil
that is done under the sun. 4Again I considered all the work and all who excel in their work (are skilled), it is a man's rivalry with his neighbor.
This too is vanity (emptiness; completely meaningless) and a chasing after the wind. 5The fool folds his hands
and eats his own flesh. 6Better a handful of tranquility (a little peace, quiet)
than both hands full of work
and striving for the wind. The world is full of unhappy people who accumulate earthly treasures
7Again I saw (I turned and looked again) something that is futile under the sun: 8There is one who is alone and has no time,
he has neither son nor brother,
and yet there is no end to his work,
nor are his eyes satisfied with wealth:
"For whom then do I work and keep my soul from good (deprive my soul of pleasure)?"
This too is futile,
a sad phenomenon. 9Better two than one,
for they receive a good reward for their labor [greater gain/return for their work/toil].
10For if they fall,
one can lift up his friend,
but woe to him who is alone when he falls
and has no one to lift him up. 11Also, if two lie together, they have warmth,
but how can the lonely one keep warm?
12And if a man overpowers him who is alone,
two can resist him,
and a threefold cord is not quickly broken (easily). 13Better a poor and wise child than a foolish king who no longer knows how to accept correction. 14He comes out of prison to become king, yet he was born poor in his kingdom. 15I considered all living things that walk under the sun, even the other child [the successor to the throne] who stands in his place. 16There was no end to all the people, to all those he led, yet those who come after him will not rejoice with him. Be convinced—this too is vanity (emptiness; completely meaningless) and a chasing after the wind.True godliness
17Guard your foot when you go to the house of God (Elohim) and be ready to listen. It is better than when fools give an offering, for they do not know (understand) that they are doing wrong. 51Never be hasty with your mouth
and do not let your heart be quick to utter a word before God (Elohim),
for God is in heaven
and you are on earth.
Therefore, let your words be few. 2For a dream comes with (in, through) many troubles
and a fool's voice with (in, through) many words. 3When you make a promise to God (Elohim), do not delay in fulfilling it, for he has no pleasure in fools. Fulfill what you promise. 4It is better not to promise anything than to promise and not fulfill it. 5Do not allow your mouth to bring your flesh (your body) into debt, nor should you tell the messenger that it was a mistake. Why should God (Elohim) be angry at your voice (what you say in ignorance) and destroy the work of your hands? 6Through a multitude of dreams and vanities come many words, but revere (respect) God (Elohim). 7If you see the poor oppressed and violence perverting justice and righteousness in the land, do not be surprised at this. One authority watches over another authority, and there are even higher authorities than these. 8Even though a country's profits are shared by many, a king is served by the fields. 9Those who love silver (money) are never satisfied with silver,
and those who love wealth (pomp and splendor) are never satisfied with it. This is also futile (emptiness; completely meaningless). 10As wealth increases,
so do those who consume it. [Expenses increase to maintain property and possessions.]
So what does the owner gain,
except to see the wealth with his eyes? [No, nothing, he derives no joy from it.] 11A laborer's sleep is sweet,
whether he eats little or much,
but the rich man's abundance
gives him no rest.The transience of wealth
12I have seen something very evil and painful (a sad evil, a terrible disease) under the sun: Wealth accumulated for one's own account, which becomes the ruin (misfortune, downfall) of its owner. 13When this wealth is lost
through a bad investment (misfortune, unfortunate circumstances) and the owner has a son,
then he has nothing in his hand [to support him and cannot leave an inheritance either].
14He was born naked from his mother,
and naked he must depart again.
None of the things he has laboriously accumulated
can he take with him in his hand. 15This is also something very evil and painful (a sad evil; a disgusting disease): Just as he came, so he will depart. What joy does he have in his pursuit of wind? 16All his days he eats in darkness [has worked late before supper, cannot afford to light candles], and there is only more and more vexation (irritation), sickness, and anger (rage). 17[Conclusion – rejoice in what God has given you.]
Behold what I have seen: It is good, yes, it is beneficial for a man to eat and drink and enjoy all his labor, when he strives under the sun all the days of his life that God (Elohim) has given him, for this is his portion. 18Also, for every man whom God (Elohim) has given wealth and prosperity, he has given him the power to enjoy it and take his portion and rejoice in his work, this is God's (Elohim's) gift. 19For they are not many, so let him remember the days of his life, for God (Elohim) answers him with joy in his heart.Life is full of injustice
61There is an evil (misfortune, injustice) that I have seen (observed) under the sun [], and it is heavy [is common; weighs heavily] upon man. 2A man whom God (Elohim) has given prosperity and respect so that he wants nothing (more) for his soul (appetite – Hebr. ) of all he desires, yet God (Elohim) does not give him the strength to eat thereof, but a stranger eats it. This is vanity [] and it is an evil disease. 3If a man has 100 children and lives many years, so that the days of his years are many, but his soul (appetite) has no satisfaction of good, and he also has no grave. I say that a premature birth (a miscarriage) is better than he (his fate), 4for it [the miscarriage] comes in vanity and departs in darkness, and its name is hidden in darkness, 5besides, it has not seen the sun and has no knowledge of it, it has greater satisfaction than the other— 6even if he lives 1,000 years, twice over, he does not enjoy the good. Do we not all go to one (and the same) place [the grave]? 7All the labor of man is for his mouth
and yet the appetite (the soul – Hebr. ) is never satisfied [].
8What advantage does the wise man have
over the fool? [None, both will die one day.]
Or the poor man
who has insight (intimate knowledge) into the walk before the living?
9Better is [to be content with] what the eye sees,
than wandering desires (the wanderings of the soul – Hebr. halach nefesh).
This too is vanity (emptiness; completely meaningless)
and a chasing after the wind. [The second part of this verse is the mathematical center of the entire Book of Ecclesiastes. Here, the theme of the entire book is summarized with the Hebrew word hevel – emptiness and meaninglessness.] 10Whatever comes into being has been named long ago,
and it is known in advance what a man is,
nor can he contend
with him who is mightier than himself. [Man cannot contend with God.]
11There are many words (things)
that increase vanity,
what advantage does man have?
71For who knows what is good for a person in their life, all the days of their vain life that they spend like a shadow? [; ; ; ] Who can tell a person what will come after them under the sun?
2A good name is better than good (precious) oil [chiastic structure; Hebr. tóv shem mi shemen tóv],
and the day of death is better than the day of birth. 3It is better to go to the house of mourning
than to go to the house of feasting,
for that is the end of all mankind,
and the living should take it to heart.
4Grief (sorrow, anger, indignation) is better than laughter,
for by the sadness of the face the heart may be satisfied (find joy).
5The heart of the wise is in the house of mourning,
but the heart of fools is in the house of mirth.
6It is better to hear the rebuke of the wise
than for a man to hear the song of fools.
7For as the crackling of thorns under a pot,
so is the laughter of a fool.
This also is vanity (emptiness; completely meaningless). 8Oppression turns a wise man into a fool,
and a bribe corrupts the heart. 9Better is the end of a thing than its beginning,
better a patient spirit than a proud (arrogant) spirit. [This verse has many applications. How something ends is more important than how it begins, and patience is needed to reach the goal. In light of , which talks about how bribes can corrupt the heart and judgment, this verse is about how it is arrogant to make a hasty judgment. It is easier to make a well-informed decision when all the facts are on the table than when something has just begun.] 10Do not let your spirit be quick to anger,
for anger rests in the bosom of fools. 11Do not say, "How is it that the former days were better than these?"
for it is not from wisdom that you ask such questions (have such thoughts or concerns).
12Wisdom is as good as an inheritance,
a gain for those who see the sun.
13Wisdom is a defense (insurance, protection),
just as silver (money) is a defense (insurance, protection),
but the excellence of knowledge is
that wisdom preserves the life of the one who has it. 14Consider the works of God (Elohim),
for who can make straight
what he has made crooked?
15In times of prosperity (good days – Hebr. jom tovah) be glad (Hebr. tóv),
and in evil (Hebr. raah) days consider (see – Hebr. raah)
that God (Elohim) has made one [day]
as well as (close to, next to) the other,
therefore man cannot explore
his future (find anything after him).
[The word evil (resh–ajin–he) is similar to the verb to see (resh–alef–he), only one letter differs.] 16I have seen everything in my vain days,
there is a righteous man who perishes in his righteousness,
and there is an evil man who prolongs his life in his evil deeds. 17Do not be overly ambitious in righteousness
nor overly wise.
Why should you destroy yourself?
18Do not be overly ambitious in wickedness,
nor be a fool.
Why should you die before your time (to end your life)?
19It is good that you take care of one thing,
but do not withdraw your hand from the other,
for whoever reveres (fears) God (Elohim) shall be free from responsibility in everything. [This sentence is difficult to translate, but it clearly states that we are responsible for both one thing and the other during our life here on earth. At the same time, it also points out that the ultimate responsibility is not ours. This means that if we are right with God, we will be acquitted on Judgment Day.] 20Wisdom is a stronghold for a wise man,
more than ten princes who are in a (fortified) city. 21There is no righteous man on earth,
who does good and does not sin.
22Do not pay attention to every word that is spoken,
lest you hear your servant cursing you,
23for many times your own heart knows
that you yourself have cursed others in the same way. 24I have tried all this through wisdom, I said:
"I will become wise,"
but it (wisdom) was far from me.
25That which is far away and exceedingly deep,
who can find (explore, understand) it?
26I turned around and devoted my heart to knowing
and exploring and seeking wisdom and the reasons for the order of things,
and to knowing how to become a fool
and how foolishness becomes madness.
27And I found []:
More bitter than death is the woman who is like [the hunter's] snares,
whose heart is like a net and her hands like ropes (prison chains).
He who pleases God (Elohim) shall flee from her,
but the sinner is caught by her.
28Behold, this I have found, says the Preacher (Qohelet),
to add one thing to another and find the reason (cause) 29that my soul has sought (looked for),
but I did not find it.
I have found one man among a thousand,
but I have not found a woman among all these. 30Behold, this only have I found,
that God (Elohim) has made (created) man upright (straight-backed),
but they have devised (invented, accomplished) much (that God did not intend).Obey the king
81Who is like the wise?
And who knows (has an intimate understanding of) how things (words – Hebr. davar) should be understood and interpreted (resolved)?
A person's wisdom makes her face shine [; ]
and the boldness (hardness) of her face changes.
2I [give you this advice], pay attention to the king's commands (literally guard the king's mouth) in respect for God's (Elohim's) oath. 3Do not be hasty to leave his presence, do not retain any evil thing, for he does whatever pleases him. 4For the king's word has power (Hebr. shilton), and who can say to him, "What are you doing?" [The same phrase recurs in in reference to God's authority, see .] 5Whoever keeps (obeys) the commandment shall not know any evil [be protected from evil],
and a wise heart knows (is intimately familiar with) righteousness.
6For everything (everything, thing, matter, circumstance) there is a time and a justice [; ],
for the wickedness of man is great upon him.
7Since he does not know (is familiar with, is intimately acquainted with) what will happen,
for even when it happens, who will tell him?
8There is no man who can master (Hebr. shalit) the wind so that he can hold back (hold fast, control) the wind,
nor does he have power (Hebr. shilton) over the day of death,
and there is no exemption in war,
nor shall wickedness deliver him from that which is appointed for him. 9All this I have seen, and my heart has tested it, all the work that is done under the sun, when one man rules over another to his detriment. 10And I saw the wicked buried and they entered their rest, but those who had done right went from the holy place [the temple] and were forgotten in the city. This too is vanity (emptiness; completely meaningless). [It is not right that the wicked succeed in their lives and are praised after they die.] 11Because the judgment against evil is not executed quickly, the hearts of the sons of men are given over to doing evil, 12because a sinner does evil a hundred times and prolongs his days, but I know (am intimately acquainted with) that it goes well with the godly (those who revere Elohim), who fear (show reverence) before his face. 13But it shall not go well with the wicked, nor shall his days be prolonged, they are like a shadow because he does not fear (revere, show respect) before the face of God (Elohim). 14There is a vanity that is done on earth, that there are righteous people who suffer from what the wicked do, and there are also wicked people who suffer from what the righteous do. I say that this too is vanity (emptiness; completely meaningless). 15So I command joy, that a man has nothing better under the sun than to eat and drink and be joyful, and that this should be with him in his work all the days of his life that God (Elohim) has given him under the sun. 16When I devoted my heart to understanding (becoming intimately acquainted with) wisdom, and to see all that is done on earth—for neither day nor night do their eyes see sleep— 17then I saw all the work of God (Elohim) that man cannot explore, the work that is done under the sun. For even if a man works and searches to understand, he will still not be able to find it. Even if a wise man thinks he will know (be intimately acquainted with) it, it will not be (is not) possible for him to find it.The same goal for all
91For all this I have laid on (taken to, given) my heart, and to make clear (explain) all this, that the righteous and the wise and their work are in the hand of God (Elohim), even love, even hate. No man knows (has intimate knowledge of) everything, that (which) is before their faces. 2Everything is the same for everyone, the unexpected happens (affects) the righteous and the wicked, the good, the (ritually) pure and the (ritually) impure, the one who sacrifices and the one who does not sacrifice. As the good,
so is the sinner,
and he who takes an oath
as he who fears (is afraid to take) an oath.
3This is an evil in everything that is done under the sun, that the unforeseen happens (affects) everyone. Yes, even the hearts of the sons of men are full of evil, and madness (folly) is in their hearts while they live, and then they go to death. 4For those who are still alive (belong to the company of the living), there is hope—even a living dog [which is poorly regarded] is better than a dead lion [the most powerful animal, see ]. 5Since the living know [plural – know in every possible way, are intimately acquainted with] that they will die,
but the dead know nothing [have no understanding at all],
and they have no more reward (wages, gain) to expect [from their labor],
for [even] the memory of them is forgotten [gone]. [; ; ]
6Both their love and their hatred
and their envy have long since faded away,
nor do they any longer have any part
forever in the things that are done under the sun. 7Go (walk your own path—live your life), eat your bread with joy and drink your wine with a cheerful heart, for God has already accepted (looked with favor upon) your work (what you do). 8Let your garments always be white, and let oil not be lacking on your head. 9Enjoy life with the wife you love all the vain days of life that he has given you under the sun, all your vain days, and (enjoy life) in your work that you do under the sun. That is your portion in life (your lot in life). 10Whatever your hand finds to do with your strength, do it, for there is no work, no counsel, no knowledge, no wisdom in Sheol (the grave, the underworld—the place of the dead) where you are going. 11I returned and saw under the sun that it is not the swift who win the race,
not the heroes who win the battle,
not the wise who get bread,
not the prudent who get wealth,
not the skilled who get favor (undeserved love).
Time and chance happen to them all.
12For man does not know (lacks intimate knowledge of) his time. As fish are caught in the evil net
or as birds are caught in the snare,
so the sons of men are ensnared in an evil time,
when it suddenly comes upon them.
13This too I have seen as wisdom under the sun, and it is great to me; 14There was a small city and a few men in it, and a great king came against it and besieged it and built great siege works against it. 15Now there was found in it a poor and wise man, and he saved the city by his wisdom, yet no one remembers this poor man. 16Then I said, "Wisdom is better than strength, even if the poor man's wisdom is despised and his words are not heard (no one has listened to him)." 17The words of the wise spoken in silence
are more worthy of being heard than the cries of a prince among fools. 18Wisdom is better than weapons of war,
but a sinner destroys much (of what is) good.
101Dead flies make the perfumer's ointments stink and rot,
in the same way a little folly causes wisdom and honor to be overcome (ruined, pushed aside).
2A wise man has his heart on the right,
and a fool has his heart on the left. [The right side represents strength and understanding, while the left represents foolishness and weakness.]
3Likewise, when a fool walks along the road (goes through life),
his understanding fails him,
and he tells everyone that he is a fool. 4If a leader's spirit rises up against you [if he becomes angry with you],
do not leave your place,
for gentleness calms great transgressions. 5There is an evil that I have seen under the sun,
like a mistake that proceeds from a ruler.
6Foolishness is exalted,
and the rich man is made to sit in a low place. 7I have seen servants riding horses
and princes walking like servants on the earth. 8He who digs a pit will fall into it,
and he who breaks through a fence [trespasses on restricted property] will be bitten by a snake. 9He who throws stones may be hurt by them,
and he who splits wood is in danger when he does so. 10If the iron becomes dull (blunt, bad)
and no one sharpens the edge
he must use more force,
but wisdom pays off for guidance [one benefits from the good advice of wisdom]. 11If the snake bites before it has been charmed (Hebr. lachash) [without warning],
the snake charmer (literally: 'master of the tongue' – Hebr. baal lashon) has no gain [from his art]. 12The words from the mouth of a wise man are grace (kind, undeserved – Hebr. chen),
but the lips of a fool will devour him. 13The beginning of the words from his mouth are foolish
and the end of his speech is utter madness. 14A fool also lets his words be many.
Man does not know (lacks intimate knowledge of) what will be and what will come after him.
Who can tell him? 15The work of fools tires them all,
for they do not know how to go to the city. 16Woe to you, O land, when your king is a youth (teenager – Hebr. naar) [inexperienced and easily influenced]
and your princes eat [feast] in the morning [when they should instead be administering justice, see ]! [In Hebrew culture, old age is praised over youth because wisdom, experience, and understanding come with increasing age.] 17Happy are you, O land, when your king is a free man
and your princes eat at the proper time,
in strength and not in drunkenness. 18Through laziness, the roof beams fall down
and because of idleness, the house leaks. 19Bread is made for laughter (joy)
and wine makes life merry
and money (silver) is the answer to everything.Practical advice—since life is short (10:20–12:8)
Wise words
20Do not curse (take lightly, dishonor) the king,
not even in your thoughts (to yourself)
and do not curse (take lightly, dishonor) a rich man [whom God has blessed, see ],
not even in your bedroom,
for a bird in the sky can carry the voice (whisper in someone's ear)
and someone with wings can tell your words. [The proverb "a bird has whispered in my ear..." comes from this passage in the Bible. Be careful what you say, because rumors and gossip spread quickly and easily become public knowledge.] 111Cast (throw) your bread upon the waters
for after many days you will find it (it will turn up, come back).
2Divide a portion into seven, yes, into eight,
for you do not know what evil (misfortune) will come (appear) on the earth. [The proverb can mean that you sow on the water, i.e., give goodness and be generous, and it will find its way back. It can also refer to merchants who trade goods across the water, see .] [Verses 3-4 form a chiasm with clouds (3a and 4b) and falling trees and wind (3b and 4a):]
3If the clouds are full of rain, they empty themselves over the earth, and if a tree falls to the south or to the north, in a place where trees fall,
so shall it be.
4Those who pay attention to (watch for) the wind [when it is completely calm] will never sow, and those who observe the clouds [so that there is not the slightest risk of rain] will never reap. [Sometimes storms and accidents occur, but that must not become an excuse for never daring to do anything. The proverb is directed at those who are too cautious. The farmer who waits for the most favorable moment to sow, when there is no wind and no risk of the seeds being blown away, and to harvest when there is no risk of rain, will never sow or harvest.] 5Just as you do not know which way the wind blows,
or how the legs grow in her womb as she waits for her child,
so you do not know (are intimately familiar with) the work of God,
he who has made everything (that exists).
6So sow your seed in the morning,
and do not withhold your hand (from sowing) in the afternoon [when it often blows],
for you do not know which will succeed,
whether it will be one or the other
or whether both will be equally good.Enjoy life, but remember that God will judge you one day
7The light is sweet
and it is a pleasant thing to see the sun.
8If a person lives many years,
let them rejoice in them all
and remember the dark days,
for they will be many.
Everything that comes is futile. 9Rejoice, O young man, in your youth,
and let your heart rejoice in your young years,
and walk in the ways of your heart
and in the sight of your eyes,
but know that for all this
God (Elohim) will bring you to judgment (hold you accountable for your actions).
10Therefore, remove vexation from your heart
and remove evil from your flesh (your body),
for childhood and youth are futile.Poem – remember your Creator
121So remember your Creator in your youth.
Before the difficult days come [when you grow old and suffer from ailments and pain],
the years when you say, "I have no joy."
2Before the light of the sun, moon, and stars is extinguished,
when the rain is followed by new clouds. [The lights going out can poetically refer to poor eyesight, or figuratively to dark times and depression. The Preacher (Hebr. Qohelet) seems to have lost his faith in God. Instead of calling God his Lord or Master, he sees him as an impersonal Creator. It is a distant view of God, and from that perspective, a poetic image of an aging person is now presented, especially what it is like if one does not know God. The natural joy and anticipation of life in youth quickly disappear, but for those who love God, there is joy even in old age, see .] 3The day when the guardians of the house [hands] tremble.
When the strong men bend (are bent over) [feet and legs shake and falter].
When the millers [teeth] have stopped grinding—there are too few of them.
When it grows dark for those who look out the windows [vision becomes poor and foggy].
4When the doors to the street [the mouth] are closed.
When the sound of the mill is muffled. [The doors may refer to the mouth or lips being closed; the result is that one loses contact with society. The mouth is likened to a mill, but the teeth are gone, and there is no longer any sound when chewing.] When one wakes up when the birds begin to chirp [is easily awakened and wakes up early].
When the birdsong is muffled [hearing deteriorates].
5When one trembles at a hill (height),
and dangers on the streets. [When one is afraid to go out.]
When the almond tree shines white [the hair has turned white].
When a grasshopper becomes a great burden.
When the caper fruit has lost its power [all sexual power and desire are gone]. [The grasshopper can describe how a small insect becomes a great burden, or it can be an image of an elderly person who drags themselves along like a grasshopper. This is the only verse in the Bible where the caper berry is mentioned; it was used in ancient times as a lust-enhancing drug. When man is on his way to his eternal home
and the mourners wait in the street.]
[Now comes the conclusion, which begins with "before" and refers back to : Fear the Lord and bow down before him before you die. Here is a poetic image of some common causes of death:] 6Before the silver cord is severed [the nervous system stops functioning],
or the golden bowl is broken [the brain ceases to function],
or the pitcher is shattered at the spring [the right ventricle of the heart bursts],
or the wheel is broken at the well [the left ventricle of the heart bursts].
7Then the dust [the body] returns to the earth
from whence it came,
and the spirit [the breath of life that God breathed into man, see ]
returns to God (Elohim) who gave it.Closing chorus
8"Vanity of vanities [Hebr. hevel havalim],"
says the Eccles. (teacher, collector, seeker – Hebr. Qohelet),
"all is vanity." []Closing epilogue
9Besides being wise, the Preacher (teacher, collector, seeker – Hebr. Qohelet) also taught knowledge to the people, pondered (brooded) and explored, and compiled many proverbs. 10The Preacher explored pleasant words and what was written honestly, as well as words of truth. 11The words of the wise are like goads, and their collected words are like well-set nails; they are given by a shepherd. 12And besides, my son, let me warn you, there is no end to book writing, and much study wearies the flesh (body). 13The final word—when [the entirety of] everything has been heard [the summary when we have taken in the whole message is then]:
Fear (revere) God (Elohim) and keep his commandments (clear commands—Hebr. mitzvot),
for this applies to all people. [The last line reads literally "this is the whole man" and can be interpreted as applying to all people (), is the duty of all people, or that it concerns what is important for the whole man. In the next sentence (), Col. — the Hebrew word that can be translated as "all/every/whole/everyone" — appears twice more. This fourfold repetition emphasizes that the only thing that really matters here on earth is to fear God and obey him, see also .]
14For God (Elohim) will bring every deed (action) [how man has acted in everything] to judgment, even that which is hidden (all that is concealed) – whether it is good [or] whether it is evil.
[Ecclesiastes ends where Proverbs begins – with a healthy fear of God, see . Those who fear God will care about his commandments. Those who fear God fear nothing else, but those who do not fear God fear everything else. Those who fear God are also free from the desire for revenge. God will give a just judgment on everything that has happened in secret, see ; .]
