1 The words of the Solomon is here called a preacher, or one who assembles the people, because he teaches the true knowledge of God, and how men ought to pass their life in this transitory world. Preacher, the son of David, king of Jerusalem. The Argument - Solomon as a preacher and one that desired to instruct all in the way of salvation, describes the deceivable vanities of this world: that man should not be addicted to anything under the sun, but rather inflamed with the desire of the heavenly life: therefore he confutes their opinions, which set their happiness either in knowledge or in pleasures, or in dignity and riches, wishing that man's true happiness consists in that he is united with God and will enjoy his presence: so that all other things must be rejected, save in as much as they further us to attain to this heavenly treasure, which is sure and permanent, and cannot be found in any other save in God alone.
2 He condemns the opinions of all men who set happiness in anything but in God alone, seeing that in this world all things are as vanity and nothing.Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.
3 What profit hath a man of all his Solomon does not condemn man's labour or diligence, but shows that there is no full contentment in anything under the heavens, nor in any creature, as all things are transitory. labour which he taketh under the sun?
4 [One] generation passeth away, and [another] generation cometh: but the earth abideth for One man dies after another, and the earth remains longest, even to the last day, which yet is subject to corruption. ever.
5 The sunne riseth, and ye sunne goeth downe, and draweth to his place, where he riseth.
6 The By the sun, wind and rivers, he shows that the greatest labour and longest has an end, and therefore there can be no happiness in this world. wind goeth toward the south, and turneth about to the north; it whirleth about continually, and the wind returneth again according to its circuits.
7 All the rivers run into the sea; yet the sea [is] not full; to the place from The sea which compasses all the earth, fills the veins of it which pour out springs and rivers into the sea again. which the rivers come, there they return again.
8 All things are full of labour: man cannot vtter it: the eye is not satisfied with seeing, nor the eare filled with hearing.
9 He speaks of times and seasons, and things done in them, which as they have been in times past, so come they to pass again.The thing that hath been, it [is that] which shall be; and that which is done [is] that which shall be done: and [there is] no new [thing] under the sun.
10 Is there any thing, whereof one may say, Beholde this, it is newe? It hath bene already in the olde time that was before vs.
11 There is no memorie of the former, neither shall there be a remembrance of the latter that shalbe, with them that shall come after.
12 He proves that if any could have attained happiness in this world by labour and study, he should have obtained it, because he had gifts and aids from God to it above all others.I the Preacher was king over Israel in Jerusalem.
13 And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this grievous labour hath God given to the sons of man Man by nature has a desire to know, and yet is not able to come to the perfection of knowledge, which is the punishment of sin, to humble man, and to teach him to depend only on God. to be exercised with it.
14 I haue considered all the workes that are done vnder the sunne, and beholde, all is vanitie, and vexation of the spirit.
15 [That which is] Man is not able by all his diligence to cause things to go other than they do: neither can he number the faults that are committed, much less remedy them. crooked cannot be made straight: and that which is lacking cannot be numbered.
16 I thought in mine heart, and said, Behold, I am become great, and excell in wisdome all them that haue bene before me in Ierusalem: and mine heart hath seene much wisedome and knowledge.
17 And I gave my heart to know wisdom, and to know That is, vain things, which served to pleasure, in which was no convenience, but grief and trouble of conscience. madness and folly: I perceived that this also is vexation of spirit.
18 For in much wisdom [is] much Wisdom and knowledge cannot be come by without great pain of body and mind: for when a man has attained the highest, yet is his mind never fully content: therefore in this world is no true happiness. grief: and he that increaseth knowledge increaseth sorrow.
1 I said in my heart, Come now, I will tempt Solomon makes this discourse with himself, as though he would try whether there was contentment in ease and pleasures. thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.
2 I saide of laughter, Thou art mad: and of ioy, What is this that thou doest?
3 I sought in my heart to give myself to wine, yet acquainting my heart with Even though I gave myself to pleasures, yet I thought to keep wisdom and the fear of God in my heart, and govern my affairs by the same. wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.
4 I haue made my great workes: I haue built me houses: I haue planted me vineyards.
5 I haue made me gardens and orchards, and planted in them trees of all fruite.
6 I haue made me cisternes of water, to water therewith the woods that growe with trees.
7 I procured [me] male and female servants, and had servants born in my Meaning, of the servants or slaves which he had bought, so the children born in their servitude, were the masters. house; also I had great possessions of herds and flocks above all that were in Jerusalem before me:
8 I gathered me also silver and gold, and the special treasure of kings and of the provinces: I procured me male and female singers, and the That is, whatever men take pleasure in. delights of the sons of men, Or, the most beautiful of the women that were taken in war, as in (Jdg_5:30). [as] musical instruments, and of all sorts.
9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom For all this God did not take his gift of wisdom from me. remained with me.
10 And whatever my eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my This was the fruit of all my labour, a certain pleasure mixed with care, which he calls vanity in the next verse. portion of all my labour.
11 Then I looked on all my workes that mine hands had wrought, and on the trauaile that I had laboured to doe: and beholde, all is vanitie and vexation of the spirit: and there is no profite vnder the sunne.
12 And I turned myself to behold I thought to myself whether it was better to follow wisdom, or my own affections and pleasures, which he calls madness. wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath been already done.
13 Then I saw that there is profite in wisdome, more then in follie: as the light is more excellent then darkenes.
14 The wise man's Meaning, in this world. eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one For both die and are forgotten as in (Ecc_2:16) or they both alike have prosperity or adversity. event happeneth to them all.
15 Then I thought in mine heart, It befalleth vnto me, as it befalleth to ye foole. Why therefore doe I then labour to be more wise? And I sayd in mine heart, that this also is vanitie.
16 For [there is] no remembrance of the wise more than of the fool Meaning, in this world. for ever; seeing that which now [is] in the days to come shall all be forgotten. And He wonders that men forget a wise man, being dead, as soon as they do a fool. how dieth the wise [man]? as the fool.
17 Therefore I hated life: for the worke that is wrought vnder the sunne is grieuous vnto me: for all is vanitie, and vexation of the spirit.
18 I hated also all my labour, wherein I had trauailed vnder the sunne, which I shall leaue to the man that shalbe after me.
19 And who knoweth whether he shalbe wise or foolish? yet shall hee haue rule ouer all my labour, wherein I haue trauailed, and wherein I haue shewed my selfe wise vnder the sunne. This is also vanitie.
20 Therefore I went about to cause my heart That I might seek the true happiness which is in God. to despair of all the labour which I took under the sun.
21 For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured in it shall he Among other griefs that was not the least, to leave that which he had gotten by great travail, to one who had taken no pain therefore and whom he know not whether he were a wise man or a fool. leave it [for] his portion. This also [is] vanity and a great evil.
22 For what hath man of all his trauaile and griefe of his heart, wherein he hath trauailed vnder the sunne?
23 For all his dayes are sorowes, and his trauaile griefe: his heart also taketh not rest in the night: which also is vanitie.
24 [There is] nothing better for a man, [than] that he should eat and drink, and [that] he should When man has all laboured, he can get no more than food and refreshing, yet he confesses also that this comes from God's blessing, as in (Ecc_3:13). make his soul enjoy good in his labour. This also I saw, that it [was] from the hand of God.
25 For who can eat, or who else can hasten Meaning, to pleasures. [to it], more than I?
26 Surely to a man that is good in his sight, God giueth wisdome, and knowledge, and ioy: but to the sinner he giueth paine, to gather, and to heape to giue to him that is good before God: this is also vanitie, and vexation of the spirit.
1 To every [thing there is] a He speaks of this diversity of time for two causes first to declare that there is nothing in this world perpetual: next to teach us not to be grieved, if we have not all things at once according to our desires, neither enjoy them so long as we would wish. season, and a time to every purpose under the heaven:
2 A time to bee borne, and a time to die: a time to plant, and a time to plucke vp that which is planted.
3 A time to slay, and a time to heale: a time to breake downe, and a time to builde.
4 A time to weepe, and a time to laugh: a time to mourne, and a time to dance.
5 A time to cast away stones, and a time to gather stones: a time to embrace, and a time to be farre from embracing.
6 A time to seeke, and a time to lose: a time to keepe, and a time to cast away.
7 A time to rent, and a time to sowe: a time to keepe silence, and a time to speake.
8 A time to loue, and a time to hate: a time of warre, and a time of peace.
9 What profite hath hee that worketh of the thing wherein he trauaileth?
10 I have seen the labour, which God hath given to the sons of men Read (Ecc_1:13). to be exercised in it.
11 He hath made every [thing] beautiful in its time: also he hath set the God has given man a desire and affection to seek out the things of this world, and to labour in it. world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
12 I know that there is nothing good in them, but to reioyce, and to doe good in his life.
13 And also that every man should eat and drink, and enjoy the good of all his labour, it [is] the Read (Ecc_2:24) and these places declare that we should do all things with sobriety and in the fear of God, as he gives not his gifts to the intent that they should be abused. gift of God.
14 I know that, whatever God doeth, it shall be for That is, man will never be able to prevent God's work, but as he has determined so it will come to pass. ever: nothing can be added to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him.
15 That which hath been is now; and that which is to be hath already been; and God God only causes what which is past, to return. requireth that which is past.
16 And moreouer I haue seene vnder the sunne the place of iudgement, where was wickednesse, and the place of iustice where was iniquitie.
17 I said in my heart, God shall judge the righteous and the wicked: for [there is] a time Meaning, with God, however man neglects his duty. there for every purpose and for every work.
18 I said in my heart concerning the state of the sons of men, that God might And made them pure in their first creation. tempt them, and that they might see that they themselves are beasts.
19 For that which befalleth the sons of men befalleth beasts; even one thing Man is not able by his reason and judgment to put differences between man and beast, as concerning those things to which both are subject: for the eye cannot judge any otherwise of a man being dead than of a beast, which is dead: yet by the word of God and faith we easily know the diversity as in (Ecc_3:21). befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all [is] vanity.
20 All goe to one place, & all was of the dust, and all shall returne to the dust.
21 Who Meaning, that reason cannot comprehend that which faith believes in. knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
22 Wherefore I perceive that [there is] nothing better, than that a man should By the often repetition of this sentence as in (Ecc_2:24, Ecc_3:12, Ecc_3:22, Ecc_5:17, Ecc_8:15) he declares that man by reason can comprehend nothing better in this life than to use the gifts of God soberly and comfortably: for to know further, is a special gift of God revealed by his Spirit. rejoice in his own works; for that [is] his portion: for who shall bring him to see what shall be after him?
1 So He makes here another discourse with himself concerning the tyranny of them that oppressed the poor. I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.
2 Wherefore I praised the Because they are no longer subject to these oppressions. dead who are already dead more than the living who are yet alive.
3 Yea, He speaks according to the judgment of the flesh which cannot abide to feel or see troubles. better [is he] than both they, who hath not yet been, who hath not seen the evil work that is done under the sun.
4 Again, I considered all labour, and every The more perfect that the work is, the more it is envied by the wicked. right work, that for this a man is envied by his neighbour. This [is] also vanity and vexation of spirit.
5 The fool foldeth his hands together, and For idleness he is compelled to destroy himself. eateth his own flesh.
6 Better is an handfull with quietnesse, then two handfuls with labour and vexation of spirit.
7 Againe I returned, and sawe vanitie vnder the sunne.
8 There is one alone, & there is not a second, which hath neither sonne nor brother, yet is there none end of all his trauaile, neither can his eye be satisfied with riches: neither doeth he thinke, For whome doe I trauaile and defraude my soule of pleasure? this also is vanitie, and this is an euill trauaile.
9 As when man is alone, he can neither help himself nor others, he shows that men should live in mutual society to the intent that they may be profitable one to another, and that their things may increase.Two [are] better than one; because they have a good reward for their labour.
10 For if they fal, the one wil lift vp his felow: but wo vnto him that is alone: for he falleth, and there is not a second to lift him vp.
11 Also if two sleepe together, then shall they haue heate: but to one how should there be heate?
12 And if one prevaileth against him, two shall withstand him; and a threefold By this proverb he declares how necessary it is, that men should live in society. cord is not quickly broken.
13 Better is a poore and wise childe, then an olde and foolish King, which will no more be admonished.
14 For out of That is, from a poor and base estate or out of trouble and prison as Joseph did, (Gen_41:14). prison he cometh to reign; though also [he that is] Meaning, that is born a king. born in his kingdom becometh poor.
15 I considered all the living who walk under the sun, Who follow and flatter the king's son, or him that will succeed to enter into credit with them in hope of gain. with the second child that shall stand up in his stead.
16 [There is] no They never cease by all means to creep into favour, but when they do not obtain their greedy desires they think themselves abused, as others have been in times past, and so care no more for him. end of all the people, [even] of all that have been before them: they also that come after shall not rejoice in him. Surely this also [is] vanity and vexation of spirit.
1 Keep thy That is, with what affection you come to hear the word of God. foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of Meaning, of the wicked, who think to please God with common uses, and have neither faith nor repentance. fools: for they consider not that they do evil.
2 Be not Either in vowing or in praying, meaning, that we should use all reverence toward God. rash with thy mouth, and let not thy heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be He hears you not for the sake of your many words or often repetitions, but considers your faith and servant's mind. few.
3 {\cf2 (5:2)} For as a dreame commeth by the multitude of businesse: so the voyce of a foole is in the multitude of wordes.
4 When thou vowest a vow to God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast He speaks of vows which are approved by God's word and serve to his glory. vowed.
5 {\cf2 (5:4)} It is better that thou shouldest not vowe, then that thou shouldest vow and not pay it.
6 Allow not thy mouth to cause thy Do not cause yourself to sin by vowing rashly as they do who make a vow to live unmarried and such like. flesh to sin; neither say thou before the That is, before God's messenger when he will examine your doing, as though your ignorance should be a just excuse. angel, that it [was] an error: why should God be angry at thy voice, and destroy the work of thy hands?
7 {\cf2 (5:6)} For in the multitude of dreames, and vanities are also many wordes: but feare thou God.
8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, wonder not at the matter: for [he that is] Meaning, that God will address these things, and therefore we must depend on him. higher than the highest regardeth; and [there are] higher than they.
9 Moreover the The earth is to be preferred above all things which belong to this life. profit of the earth is for all: the king Kings and princes cannot maintain their estate without tillage, which commends the excellency of tillage. [himself] is served by the field.
10 {\cf2 (5:9)} He that loueth siluer, shall not be satisfied with siluer, and he that loueth riches, shalbe without the fruite thereof: this also is vanitie.
11 {\cf2 (5:10)} When goods increase, they are increased that eate them: and what good commeth to the owners thereof, but the beholding thereof with their eyes?
12 The sleep of a labouring man [is] sweet, whether he eateth little or much: but the That is, his great abundance of riches, or the surfeiting, which comes by his great feeding. abundance of the rich will not allow him to sleep.
13 There is a grievous evil [which] I have seen under the sun, [namely], riches When covetous men heap up riches, which turn to their destruction. kept for the owners of them to their hurt.
14 But those riches perish by evil labour: and he begetteth a son, and [there is] nothing in his He does not enjoy his father's riches. hand.
15 {\cf2 (5:14)} As hee came foorth of his mothers belly, he shall returne naked to goe as he came, and shal beare away nothing of his labour, which hee hath caused to passe by his hand.
16 And this also [is] a grievous evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the Meaning, in vain and without profit. wind?
17 All his days also he eateth in In affliction and grief of mind. darkness, and [he hath] much sorrow and wrath with his sickness.
18 Behold [that] which I have seen: [it is] good and proper [for one] to {{See Ecc_3:22}} eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion.
19 {\cf2 (5:18)} Also to euery man to whom God hath giuen riches and treasures, and giueth him power to eate thereof, and to take his part, and to enioy his labour: this is the gift of God.
20 For he shall not much remember the days of his He will take no great thought for the pains that he has endured in times past. life; because God answereth [him] in the joy of his heart.
1 There is an euill, which I sawe vnder the sunne, and it is much among men:
2 A man to whom God hath given riches, wealth, and honour, so that he lacketh nothing for his soul of all that he desireth, yet He shows that it is the plague of God when the rich man does not have a liberal heart to use his riches. God giveth him not power to eat of it, but a stranger eateth it: this [is] vanity, and it [is] an evil disease.
3 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 If he can never have enough. filled with good, and also [that] he hath no 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. burial; I say, [that] an untimely birth [is] better than he.
4 For Meaning, the untimely fruit whose life neither profited nor hurt any. he cometh with vanity, and departeth in darkness, and his name shall be covered with darkness.
5 Also he hath not seene ye sunne, nor knowen it: therefore this hath more rest then the other.
6 And if he had liued a thousand yeeres twise tolde, and had seene no good, shall not all goe to one place?
7 All the labour of man [is] for his mouth, and yet the His desire and affection. appetite is not filled.
8 For what hath the wise man more then the foole? what hath the poore that knoweth how to walke before the liuing?
9 Better [is] the To be content with that which God has given is better than to follow the desires that can never be satisfied. sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.
10 That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is Meaning, God who will make him feel that he is mortal. mightier than he.
11 {\cf2 (7:1)} Svrely there be many things that increase vanitie: and what auaileth it man?
12 For who knoweth what [is] There is no state in which man can live to have perfect quietness in this life. good for man in [this] life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
1 A good name [is] better than precious ointment; and the day of He speaks thus after the judgment of the flesh, which thinks death is the end of all evils, or else because this corporal death is the entering into everlasting life. death than the day of one's birth.
2 [It is] better to go to the house of Where we may see the hand of God and learn to examine our lives. mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.
3 {\cf2 (7:5)} Anger is better then laughter: for by a sad looke the heart is made better.
4 {\cf2 (7:6)} The heart of the wise is in the house of mourning: but the heart of fooles is in the house of mirth.
5 {\cf2 (7:7)} Better it is to heare ye rebuke of a wise man, then that a man should heare the song of fooles.
6 For as the crackling of Which crackle for a while and profit nothing. thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.
7 Surely oppression maketh a wise man A man that is esteemed wise, when he falls to oppression, becomes like a beast. mad; and a gift destroyeth the heart.
8 Better [is] the He notes their lightness who attempt a thing and suddenly leave it off again. end of a thing than its beginning: [and] the patient in spirit [is] better than the proud in spirit.
9 {\cf2 (7:11)} Be not thou of an hastie spirit to be angry: for anger resteth in the bosome of fooles.
10 Say not thou, What is [the cause] that the former days were better than these? for thou dost not enquire Murmur not against God when he sends adversities for man's sins. wisely concerning this.
11 Wisdom [is] good with an He answers to them who do not value wisdom unless riches are joined with it, showing that both are the gifts of God, but that wisdom is far more excellent and may be without riches. inheritance: and [by it there is] profit to them that see the sun.
12 {\cf2 (7:14)} For man shall rest in the shadowe of wisedome, and in the shadowe of siluer: but the excellencie of the knowledge of wisedome giueth life to the possessers thereof.
13 {\cf2 (7:15)} Beholde the worke of God: for who can make straight that which he hath made crooked?
14 In the day of prosperity be joyful, but in the day of adversity Consider why God sends it and what may comfort you. consider: God also hath appointed the one as well as the other, to the end that man should find That man should be able to control nothing in his works. nothing after him.
15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his Meaning that cruel tyrants put the godly to death and let the wicked go free. righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.
16 Be not righteous Do not boast too much of your own justice and wisdom. over much; neither make thyself over wise: why shouldest thou destroy thyself?
17 Be not Do not tarry long when you are admonished to come out of the way of wickedness. over much wicked, neither be thou foolish: why shouldest thou die before thy time?
18 [It is] good that thou shouldest take hold of That is, on these admonitions that go before. this; yea, also from Consider what desolation and destruction will come, if you do not obey them. this withdraw not thy hand: for he that feareth God shall escape from them all.
19 {\cf2 (7:21)} Wisedome shall strengthen the wise man more then ten mightie princes that are in ye citie.
20 {\cf2 (7:22)} Surely there is no man iust in the earth, that doeth good and sinneth not.
21 Also take no Credit them not, neither care for them. heed to all words that are spoken; lest thou hear thy servant curse thee:
22 {\cf2 (7:24)} For often times also thine heart knoweth that thou likewise hast cursed others.
23 {\cf2 (7:2)} All this haue I prooued by wisedome: I thought I will be wise, but it went farre from me.
24 That which is far off, Meaning wisdom. and exceedingly deep, who can find it out?
25 {\cf2 (7:27)} I haue compassed about, both I and mine heart to knowe and to enquire and to search wisedome, and reason, and to knowe the wickednesse of follie, and the foolishnesse of madnesse,
26 {\cf2 (7:28)} And I finde more bitter then death the woman whose heart is as nettes and snares, and her handes, as bands: he that is good before God, shalbe deliuered from her, but the sinner shall be taken by her.
27 Behold, this have I found, saith the preacher, [counting] one by one, to That is, to come to a conclusion. find out the account:
28 {\cf2 (7:30)} And yet my soule seeketh, but I finde it not: I haue found one man of a thousand: but a woman among them all haue I not founde.
29 Lo, this only have I found, that God hath made man upright; but they have sought out many And so are cause for their own destruction. devices.
1 Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man's wisdom maketh his face That is, gets him favour and prosperity. to shine, and While before he was proud and arrogant, he will become humble and meek. the boldness of his face shall be changed.
2 I [counsel thee] to keep the king's That is, that you obey the king and keep the oath that you have made for the same cause. commandment, and [that] in regard of the oath of God.
3 Do not withdraw from yourself lightly from the obedience of your prince.Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatever pleaseth him.
4 Where the word of ye King is, there is power, and who shall say vnto him, What doest thou?
5 He who keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both That is, when time is to obey, and how far he should obey. time and judgment.
6 Because to every purpose there is time and judgment, therefore the Man by himself is miserable, and therefore should do nothing to increase the same, but to work all things by wisdom and counsel. misery of man [is] great upon him.
7 For he knoweth not that which shalbe: for who can tell him when it shalbe?
8 [There is] no man that hath power Man has no power to save his own life and therefore must not rashly cast himself into danger. over the spirit to retain the spirit; neither [hath he] power in the day of death: and [there is] no discharge in [that] war; neither shall wickedness deliver those that are given to it.
9 All this have I seen, and applied my heart to every work that is done under the sun: [there is] a time in which one man ruleth over another to his own As comes often to tyrants and wicked rulers. hurt.
10 And so I saw the wicked buried, who had come and That is, others as wicked as they. gone from the They who feared God and worshipped him as he had appointed. place of the holy, and they were forgotten in the city where they had so done: this [is] also vanity.
11 Because sentence against an evil work is not Where justice is delayed, there sin reigns. executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
12 Though a sinner doe euill an hundreth times, and God prolongeth his dayes, yet I knowe that it shalbe well with them that feare the Lord, and doe reuerence before him.
13 But it shall not be well to the wicked, neither shall he prolong his dayes: he shall be like a shadowe, because he feareth not before God.
14 There is a vanity which is done upon the earth; that there are just [men], to whom it happeneth according to the Who are punished as though they were wicked, as in (Ecc_7:17) work of the wicked; again, there are wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
15 Then I commended mirth, because a man hath no better thing under the sun, than {{See Ecc_3:22}} to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
16 When I applied mine heart to knowe wisedome, and to behold the busines that is done on earth, that neither day nor night the eyes of man take sleepe,
17 Then I behelde the whole worke of God, that man cannot finde out ye worke that is wrought vnder the sunne: for the which man laboureth to seeke it, and cannot finde it: yea, and though the wise man thinke to knowe it, he cannot finde it.
1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, [are] in the hand of God: no man knoweth either love or Meaning, what things he ought to chose or refuse: or man knows not by these outward things that is, by prosperity or adversity, whom God favours or hates, for he sends them as well to the wicked as to the godly. hatred [by] all [that is] before them.
2 All things come alike to all: and the same condition is to the iust and to the wicked, to the good and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an othe.
3 This [is] an evil among all [things] that are done under the sun, that [there is] one In outward things, as riches and poverty, sickness and health, there is no difference between the godly and the wicked but the difference is that the godly are assured by faith of God's favour and assistance. event to all: yea, also the heart of the sons of men is full of evil, and madness [is] in their heart while they live, and after that [they go] to the dead.
4 For to him that is joined to all the living there is hope: for a He notes the Epicurean and carnal men, who made their body their god, and had no pleasure in this life, wishing rather to be an abased and vile person in this life, then a man of authority and so to die, which is meant by the dog and lion. living dog is better than a dead lion.
5 For the liuing knowe that they shall dye, but the dead knowe nothing at all: neither haue they any more a rewarde: for their remembrance is forgotten.
6 Also their loue, and their hatred, and their enuie is now perished, and they haue no more portion for euer, in all that is done vnder the sunne.
7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now They flatter themselves to be in God's favour, because they have all things in abundance. accepteth thy works.
8 Let thy garments be always Rejoice, be merry and spare for no cost, thus speak the wicked belly-gods. white; and let thy head lack no ointment.
9 Reioyce with the wife whom thou hast loued all the dayes of the life of thy vanitie, which God hath giuen thee vnder the sunne all the dayes of thy vanitie: for this is thy portion in the life, and in thy trauaile wherein thou labourest vnder the sunne.
10 All that thine hand shall finde to doe, doe it with all thy power: for there is neither worke nor inuention, nor knowledge, nor wisedome in the graue whither thou goest.
11 I returned, and saw under the sun, that the race [is] not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and Thus the worldlings say to prove that all things are lawful for them and attribute that to chance and fortune which is done by the providence of God. chance happeneth to them all.
12 For man also knoweth not his That is, he does not foresee what will come. time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so [are] the sons of men snared in an evil time, when it falleth suddenly upon them.
13 I haue also seene this wisedome vnder the sunne, and it is great vnto me.
14 A litle citie and fewe men in it, and a great King came against it, and compassed it about, and builded fortes against it.
15 And there was founde therein a poore and wise man, and he deliuered the citie by his wisedome: but none remembred this poore man.
16 Then said I, Better is wisdome then stregth: yet the wisedome of the poore is despised, and his wordes are not heard.
17 The wordes of the wise are more heard in quietnes, then the crye of him that ruleth among fooles.
18 Better is wisedome then weapons of warre: but one sinner destroyeth much good.
1 Dead flies cause to stinke, & putrifie the ointment of the apoticarie: so doeth a litle follie him that is in estimation for wisedome, and for glorie.
2 A So that he does all things well and justly, where as the fool does the contrary. wise man's heart [is] at his right hand; but a fool's heart [is] at his left.
3 Also, when he that is a fool walketh by the way, his wisdom faileth [him], and he By his doings he betrays himself. saith to every one [that] he [is] a fool.
4 If the If your superior is angry with you, be discrete and not moved. spirit of the ruler riseth against thee, leave not thy place; for yielding pacifieth great offences.
5 There is an evil [which] I have seen under the sun, as an Meaning that it is an evil thing when they who are in authority fail and do not do their duty. error [which] proceedeth from the ruler:
6 Folly is set in great dignity, and the They who are rich in wisdom and virtue. rich sit in low place.
7 I haue seene seruants on horses, and princes walking as seruants on the ground.
8 He that diggeth a pit, shall fal into it, and he that breaketh the hedge, a serpent shall bite him.
9 He that remooueth stones, shall hurt himselfe thereby, and hee that cutteth wood, shall be in danger thereby.
10 If the iron is blunt, and he doth not whet the edge, then must he use more Without wisdom, whatever a man takes in hand, turns to his own hurt. strength: but wisdom [is] profitable to direct.
11 If the serpent bite, when he is not charmed: no better is a babbler.
12 The words of ye mouth of a wise man haue grace: but the lippes of a foole deuoure himselfe.
13 The beginning of the wordes of his mouth is foolishnesse, and the latter ende of his mouth is wicked madnesse.
14 For the foole multiplieth woordes, saying, Man knoweth not what shall be: and who can tell him what shall be after him?
15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the The ignorance and beastliness of the wicked is such that they know not common things, and yet will discuss high matters. city.
16 Woe to thee, O land, when thy king [is] a That is, without wisdom and counsel. child, and thy princes Are given to their lusts and pleasures. eat in the morning!
17 Blessed [art] thou, O land, when thy king [is] the son Meaning, when he is noble for virtue and wisdom and with the gifts of God. of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
18 By slouthfulnes the roofe of the house goeth to decaie, and by the ydlenesse of the handes the house droppeth through.
19 They prepare bread for laughter, and wine comforteth the liuing, but siluer answereth to all.
20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a You cannot work evil so secretly that it will not be known. bird of the air shall carry the voice, and that which hath wings shall tell the matter.
1 Cast thy bread upon the That is, be liberal to the poor, and though it seems to be as a thing ventured on the sea, yet it will bring you profit. waters: for thou shalt find it after many days.
2 Giue a portion to seuen, & also to eight: for thou knowest not what euill shalbe vpon ye earth.
3 If the As the clouds that are full pour out rain, so the rich that have abundance must distribute it liberally. clouds are full of rain, they empty [themselves] upon the earth: and if the He exhorts to be liberal while we live: for after, there is no power. tree falleth toward the south, or toward the north, in the place where the tree falleth, there it shall be.
4 He that observeth the He who fears inconveniences when need requires will never do his duty. wind shall not sow; and he that regardeth the clouds shall not reap.
5 As thou knowest not which is ye way of the spirit, nor how the bones doe growe in the wombe of her that is with child: so thou knowest not the worke of God that worketh all.
6 In the morning sow thy seed, and in the evening Be not weary of well doing. withhold not thy hand: for thou knowest not which shall prosper, either this or That is, which of your works are most agreeable to God. that, or whether they both [shall be] alike good.
7 Surely the light is a pleasant thing: and it is a good thing to the eyes to see the sunne.
8 But if a man shall live many years, [and] rejoice in them all; yet let him remember the days of That is, of affliction and trouble. darkness; for they shall be many. All that cometh [is] vanity.
9 He derides them who set their desire in worldly pleasures as though God would not call count.Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: but know thou, that for all these [things] God will bring thee into judgment.
10 Therefore remove That is, anger and envy. sorrow from thy heart, and Meaning, carnal lusts to which youth is given. put away evil from thy flesh: for childhood and youth [are] vanity.
1 Remember nowe thy Creator in the daies of thy youth, whiles the euill daies come not, nor the yeeres approche, wherein thou shalt say, I haue no pleasure in them:
2 While the sun, or the light, or the moon, or the stars, are not darkened, nor the Before you come to a continual misery: for when the clouds remain after the rain, man's grief is increased. clouds return after the rain:
3 In the day when the The hands which keep the body. keepers of the house shall tremble, and the The legs. strong men shall bow themselves, and the The teeth. grinders cease because they are few, and those that The eyes. look out of the windows shall be darkened,
4 And the The lips or mouth. doors shall be shut in the streets, when the sound of the When the jaws will scarce open and not be able to chew any more. grinding shall be low, and he shall rise up at the voice of the He will not be able to sleep. bird, and all the That is the wind pipes or the ears will be deaf and not able to hear singing. daughters of music shall be brought low;
5 Also [when] they shall be afraid of [that which is] To climb high because of their weakness, or they stoop down as though they were afraid lest anything should hide them. high, and fears [shall be] in the They will tremble as they go, as though they were afraid. way, and the almond tree shall Their head will be as white as the blossoms of an almond tree. flourish, and the They will be able to bear nothing. grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
6 Or ever the Meaning, the marrow of the backbone and the sinews. silver cord shall be loosed, or the golden The little skin that covers the brain, which is in colour like gold. bowl be broken, or the That is, the veins. pitcher be broken at the Meaning the liver. fountain, or the Which is the head. wheel broken at the That is, the heart out of which the head draws the powers of life. cistern.
7 Then shall the dust return to the earth as it was: and the The soul unconsciously goes either to joy or torment, and sleeps not as the wicked imagine. spirit shall return to God who gave it.
8 Vanitie of vanities, saieth the Preacher, all is vanitie.
9 And the more wise the Preacher was, the more he taught the people knowledge, and caused them to heare, and searched foorth, and prepared many parables.
10 The Preacher sought to finde out pleasant wordes, and an vpright writing, euen the wordes of trueth.
11 The words of the wise [are] as goads, and as nails Which are well applied by the ministers, whom he calls masters. fastened [by] the masters of assemblies, [which] are given from one That is by God. shepherd.
12 And further, by these, my son, be admonished: of making many These things cannot be comprehended in books or learned by study, but God must instruct your heart that you may only know that wisdom is the true happiness and the way to it is to fear God. books [there is] no end; and much study [is] a weariness of the flesh.
13 Let vs heare the end of all: feare God and keepe his commandements: for this is the whole duetie of man.
14 For God will bring euery worke vnto iudgement, with euery secret thing, whether it be good or euill.