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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ԺՈՂՈՎՈՂԻՆ

Եւ Ժողովօղս յետ Առակացն երկրո՛րդ գիրք է Սողոմոնի. զոր բերանովն Սողոմոնի խօսի զայս ընդ մեզ ճշմարիտ ժողովօղն Քրիստոս, որ ժողովեաց զցրուեալսն բազմաստուածութեամբ ՚ի մի ճշմարիտ աստուածպաշտութիւնն։ Ասի Ժողովօղդ եւ Եկլեսիաստէս, որ է եկեղեցական. զի քան զամենայն աստուածային գիրս սա շահաւէտ խրատ է եկեղեցւոյ։ Զի Առակացն գիրք՝ զտղայական հասակն նախակրթէ յառաքինութիւն, ազգի ազգի առակօք, եւ խիտառխի՛տ դարձուածովք բանից. իսկ այս Գիրք՝ զահահասեալսն ՚ի չափ՝ խրատէ կատարելագոյն իմաստիւք ըստ կատարեալ հասակին։ Եւ դիտաւորութիւն բովանդակ գրոցս զանազան դիմակօք յայս հայի, թէ պա՛րտ է քան զհեշտալիս զգայութեանց գերիվերոյ ամբառնալ զմիտս, եւ զերեւելիս զամենայն ՚ի խոնարհ թողուլ, եւ յա՛յն ինչ ձգտել՝ որ ՚ի վեր է քան զգայութիւն։ Բայց տե՛ս, զի հաւատարմանայ ասացեալն յոմանց՝ ապաշխարեալ Սողոմովնի զյանցումնն յո՛րդ արտասուօք, որով եւ պահեցաւ նմա շնորհք իմաստութեան հոգւոյն որպէս Դաւթի, եւ ո՛չ վրիպեցաւ յօրինակ լինելոյ Քրիստոսի. զի թէ ստուգապէս հայեսցուք ՚ի բանս գրոցս այսորիկ, ճշմարտապէս յայտնիչք եւ զղջման, եւ ապաշաւանաց։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие



Книга Екклезиаста, как видно из ее начала, содержит в себе слова Екклезиаста, сына Давидова, царя в Иерусалиме. Так как лишь один сын Давида был царем, именно Соломон, то очевидно, что этот последний и назван здесь Екклезиастом. Соломон отличался великой мудростью и, как творец многих назидательных притчей, был учителем народа. С таким характером он выступает и в данной книге. Он «был мудр, он учил еще народ знанию», замечает писатель книги в 12:9. Соответственно этой черте Соломону дано еврейское название Когелет. Оно происходит от корня kahal, который в глагольной форме значит: созывать, собирать (= греч. ekkaleo), ср. Лев 8:3; Числ 1:18; Втор 4:10: и др., в форме существительного имени (как греч. ekklhsia) [Греч. ekklhsia и лат. concilium имеют общий корень с евр. kahal.] собрание вообще, религиозное собрание в частности, напр., Числ 10:7; Пс 21:23; 34:18; Неем 5:7: и др.

Отсюда евр. koheleth, как и греч. ekklhsiasthV значит: созывающий собрание, говорящий в собрании, церковный оратор, проповедник. К такому наименованию Соломона мог дать частный повод в высшей степени знаменательный факт, описанный в 3: Цар 8: (ср. 2: Пар 5–6), когда Соломон при освящении своего храма созвав (jakhel) израильтян, произнес свою замечательнейшую молитву о ниспослании милости Божией всем приходящим во храм, как народу еврейскому, так и иноплеменникам, затем благословив собрание (kahal) обратился к нему с речью, в которой молил Бога о том, чтобы Он направил сердце народа на сохранение уставов и соблюдение заповедей. Здесь, таким образом, в наглядной, осязательной форме Соломон явился тем, чем он был для своего народа и во все последующие времена, т. е. когелетом, проповедником.

Женская форма еврейского имени указывает или на подразумеваемое существительное chokma (мудрость), или, вероятнее, на официальную миссию Соломона, как народного учителя, так как имена, означающие должность, часто принимали у евреев форму женского рода. Вероятно, таким путем образовавшееся символическое имя Соломона — Когелет — (Екклезиаст) дало название и самой книге.

Все содержание книги Екклезиаста служит как бы ответом на вопрос: в чем счастье на земле, возможно ли для человека полное, совершенное счастье (1:3; 3:9; 5:15; 6:11)? На этот вопрос Екклезиаст самым решительным образом дает отрицательный ответ. Ithron — так называет он совершенное счастье — в отличие от временных и скоропреходящих радостей — невозможно для человека. Ничто в мире и в жизни человека не может дать такого счастья. Отсюда все суетно, все ничтожно и бесполезно.

Суета сует, все суета. Вот вывод, к которому пришел Екклезиаст путем долгих и тяжелых исканий, и который он одинаково решительно высказывает как в начале, так и в конце книги (1:2; 12:8). Но почему недостижимо абсолютное счастье, почему все оказывается, в этом смысле, бесполезным и суетным? Причина этого в том, что все в мире подчинено неизменным и, в то же время, однообразным законам и вследствие этого находится в постоянном круговращении, не дающем ничего нового, ничего такого, что могло бы хотя в будущем обеспечить достижение Ithron (1:4–11). Движение не вперед, а вокруг, беспрогрессивное круговращение наблюдается не только во внешней природе, но и в жизни человеческой, где психические явления чередуются с той же последовательностью, как и явления природы, столь же мало зависят от воли человека, где также есть всему свое время (3:1–8).

Эта неотвратимость естественного хода вещей, бессилие человеческой воли изменить его направление, подчинить себе, делают счастье, доступное человеку, непрочным, непостоянным, случайным, скоропреходящим. Человек ни на одну минуту не может поручиться, что счастье не изменит ему. Конечно, такое счастье не есть Ithron. Исследуя затем частные случаи из собственной жизни и жизни людей, Екклезиаст еще более убеждается в том, что ничто не может дать человеку истинного счастья.

Мудрость? — Но она приносит людям мучение, обнажая и в мире и в человеке безобразие и ничтожество, прикрывающееся видимой красотой и целесообразностью, рождая в человеке тяжелое сознание ограниченности его ума и непостижимости всего существующего (1:13–18).

Беспечное веселье, пользование всякими удовольствиями и развлечениями? — Но оно оставляет в душе человека мучительное ощущение пустоты и бессодержательности (2:1–2).

Радости труда, разнообразной деятельности? — Но они меркнут от сознания ничтожности и случайности результатов труда (2:4–11). Последние зависят не столько от самого человека, его талантов и энергии, сколько от времени и случая (9:11). Не зависит от человека и то благо, чтобы есть и пить (2:24). Богатство? — Но оно принадлежит собственно не человеку, а жизни. При смерти обладателя оно переходит к наследнику, который может оказаться глупым и злоупотребить наследством (2:18–19). Да и при жизни богатые часто чувствуют себя одинокими, мучатся завистью, раздорами, жадностью (4:4–8; 6:1–6) или внезапно теряют богатство (5:10–16).

Но над всеми этими человеческими скорбями и превратностями царит величайшее зло — смерть, которая одинаково поражает и мудрых и глупых (2:14–16), и праведных и нечестивых (9:1–3), уничтожая, таким образом, всякое различие между людьми и делая счастье их призрачным. А то, что следует за смертью, состояние в шеоле, есть жизнь без знания, размышления, без любви, надежды и ненависти, жизнь, по сравнению с которой даже печальное земное существование есть благо, так как и псу живому лучше, чем мертвому льву (9:4–6, 10). Где царствует смерть, там не может быть счастья. Но что же отсюда следует?

Должен ли человек придти к мрачному унынию, к сознательному отвращению к жизни, столь безжалостно разбивающей все мечты о счастье? Нет!

Там, где, по-видимому, беспросветным туманом должен был нависнуть крайний пессимизм, для Екклезиаста заблестела живая надежда на возможность некоторого счастья, вера в некоторую ценность жизни. Ithron — совершенное счастье для Екклезиаста по-прежнему оставалось недостижимым, но он нашел в жизни сравнительное благо, относительное счастье, то, о чем с уверенностью можно сказать, что это нечто лучшее. На место недостижимого Ithron является возможное для человека Tob.

Что такое это Tob? Чтобы понять и суметь достичь это Tob, для этого необходимо взглянуть на мир и жизнь человека с совершенно новой точки зрения, с точки зрения религиозной, надо на место миросознания поставить богосознание, живое сознание действующей в мире Божественной силы. Все в мире подчинено известным неизменным законам, но эти законы суть ни что иное, как выражение Божественной воли.

Человек зависит не от слепого рока, а от Божественного провидения. Все от руки Божией. Без него человек не может даже есть и пить (2:24–26).

Человек не в состоянии препираться с Богом (6:10), изменить то, что делает Бог (3:14; ср. 7:13). Он не знает путей Божиих (3:16–17), не знает ни будущего, ни целей настоящего (3:11; 11:5; 7:14). Хотя пути Божии непостижимы, они не могут быть несправедливы. Бог воздаст каждому по заслугам, наградит боящихся Его и накажет нечестивых (8:12–13). Как только человек начинает взирать на мир с религиозной точки зрения, коренным образом изменяется его настроение. Убедившись в том, что судьба человека в руках Божиих (9:1), он оставляет все беспокойные заботы и боязливые ожидания будущего, всякое раздражение, огорчение и досаду (5:16), которые, ни к чему не приводя, портят настоящее, отравляют всякие радости, и наиболее верное средство к обеспечению будущего видит в приобретении милости Божией сердечной молитвой, благоговейным исполнением обрядов, соблюдением заповедей и обетов (4:17; 5:4). Спокойный за будущее он безмятежно наслаждается теми радостями, какие посылает ему Бог (7:14). Он с весельем ест хлеб свой, пьет в радости вино свое, считая то и другое за дар Божий (9:7; 3:13). Он наслаждается жизнью с женой своей, которую дал ему Бог на все суетные дни под солнцем (9:9). Во всякое время одежды его светлы, и елей не оскудевает на голове его (9:8). Сладок ему свет и приятно ему солнце (11:7). Если Бог посылает ему несчастье, он размышляет (7:14) и примиряется с ним, вполне убежденный в целесообразности и справедливости Божественного промысла, в воспитывающей и очищающей силе страданий. Зная, что при печали лица сердце ублажается (7:3), он намеренно ищет того, что возбуждает печаль. Он предпочитает день смерти дню рождения, дом плача дому пира, сетование смеху, обличения мудрых песням глупых (7:1–6). В отношении к людям он проникается чувством незлобия, снисходительности, доброжелательства. Он ищет нравственного единения с людьми, зная, что двоим лучше, чем одному (4:9–10).

Уверенный, что от судьбы других людей зависит и его судьба, он всячески содействует их благополучию, щедро раздавая свое имущество (11:1–2).

Таковое состояние духа, когда человек, всецело вручив себя Божественному провидению, безмятежно наслаждается жизнью, спокойно и благополучно перенося все посылаемые ему испытания, и есть единственно возможное для него счастье, его Tob. Но это счастье не полное, оно не может вполне удовлетворить вложенному в человека стремлению к вечному счастью (3:10–11). Ithron недостижимо. Все суета и томление духа. Вот результат, к которому пришел Екклезиаст. С его учением о шеоле [ШЕОЛ (евр., возможно, «вопрошаемый», «неисследимый»; по-гречески переводится как «преисподняя», «ад», иногда, как «могила»), в иудаистической мифологии царство мёртвых, загробный, «нижний» или «низший» мир, противополагаемый небу (Пс 138:8; Амос 9:2; Иов 11:8). Шеол представляется одушевлённым существом, страшным чудовищем, во многом аналогичным Тиамат в аккадской мифологии. Шеол проглатывает мёртвых, смыкая над ними свои гигантские челюсти, утроба Шеола вечно ненасытима, а душа его расширяется и волнуется в предчувствии добычи (Ис 5:14; 14:9; Авв 2:5; Пс 140:7; Притч 27:20; Иов 24:19). Различные наименования Шеола — «страна безмолвия», «земля забвения», «долина смертной тени», «погибель» (ср. Аваддон), «низший мир», «источник истребления», «врата смерти» (Пс 22:4; Пс 106:18: и др.).

Ранние библейские тексты рассматривают Шеол как место обитания всех умерших (Быт 37:35: и 44:31). Лишь наиболее страшные грешники, такие, как Корей, дерзнувший восстать против самого Моисея, проваливаются сквозь землю и нисходят в Шеол живыми (Чис 16:30–33; ср. Пс 54:16; Притч 1:12). Позже, однако, распространяются представления о Шеоле как месте заключения и наказания грешных душ, которые при жизни «уподобились животным» (Пс 48:15). Заключённые в Шеол души нечестивых испытывают мучения: они «окованы скорбью и железом», пребывают в непроницаемой тьме, в хаотическом «неустройстве» (Пс 17:6; 106:10; Иов 10:21–22). Согласно пророческим книгам, преступных царей-тиранов в Шеоле заживо поедают черви (Ис 14:5–20; Иез 32:21–27). Богопротивниками тёмные силы Шеола овладевают ещё при жизни, на них набрасывается «первенец смерти» и низводит их к демоническому «царю ужасов» (Иов 18:13–14). Человеконенавистники предаются в Шеоле огню ярости Бога (Втор 32:22; Ис 66:24), обычных же грешников Бог «низводит в Шеол и возводит» (1: Цар 2:6), наказанием очистив их от грехов. Кроме умерших грешников, в Шеоле обитают рефаимы, злые духи «шедим», а также «ангелы-мучители». В ветхозаветных апокрифах Шеол часто отождествляется с геенной, он предстаёт «огненной бездной», где текут пламенеющие реки для «исцеления духа» грешников («Книга Еноха» 10:13: и 61:8; 3-я книга Ездры 7). В «Уставе» кумранской общины упоминается «позор гибели в огне мрачных областей», который противоположен «жизни в вечном свете».

Согласно талмудическим сказаниям, Шеол находится не под землёй, а как бы в ином пространстве, за «горами тьмы», так что из Шеола виден рай, и наоборот («Эрубин» 32). Шеол уподоблен «огненному мечу», охраняющему путь к древу жизни (ср. Быт 3:24), дабы злые не приобщились к вечности и этим не увековечили зло. В Шеол ведут трое врат: одни близ Иерусалима, вторые — в пустыне, а третьи — на дне морском; в то же время у Шеола 40: тысяч входов и он в 60: раз больше рая и в 3600: раз больше земного шара («Таанит» 10а). Путешественники, приближающиеся в море или в пустыне к вратам Шеола, слышат душераздирающие вопли терзаемых там грешников («Шевет-Мусар» 26). Шеол состоит из семи отделений (прообраз «кругов ада» в христианских воззрениях), и в каждом последующем огонь в 61: раз жарче, чем в предыдущем. Глубина каждого отделения — 300: лет ходьбы («Сота» 10).

Шеол — это своеобразное чистилище, и мучения в нём способствуют лишь избавлению от злобы и нечистоты. Только закоренелые грешники мучаются в Шеоле больше года, причём половину этого очистительного срока душа проводит в огне, а половину — во льду («Берахот» 28; «Ялкут Деварим» 8:92). Виды наказаний в Шеоле символизируют караемые ими грехи. Огненная река исходит из-под Престола славы и, обойдя вселенную, нисходит на грешников в Шеоле (Комментарий Авен-Эзры к Дан. 7:9–10). Наиболее преступные души, отправляемые в «ссылку» к двум ледяным горам, тайно приносят оттуда снег и рассыпают его вокруг, уменьшая силу пламени, и умудряются тем самым грешить даже в Шеоле. На субботу и другие праздники души освобождаются от мук Шеола. В будущем же (эсхатологические времена) великие Архангелы Михаил и Гавриил, посланные Богом, отворят врата Шеола и «выведут за руку» всех провалившихся туда (Масехат-Гихеном к Ис 26:19).], с его неопределенным представлением о суде Божием, с его полным незнанием воскресения мертвых Екклезиаст не мог придти к иному выводу. Он искал совершенного счастья «под солнцем», т. е. в пределах земного бытия, но там его не могло быть.

Ниже можно изложить одну из версий (небесспорную, конечно) о происхождении и времени написания книги Екклезиаста.

Книга Екклезиаста в надписании своем (1:1) усвояется Соломону. Но само по себе надписание книги не решает окончательно и безусловно вопроса о ее писателе. В древности было в обычае воспроизводить мысли и чувства замечательных исторических лиц в разговорной или поэтической форме. Это было своего рода литературным приемом, особой литературной формой, в которой автор, заботясь о тождестве духа, а не о тождестве буквы, брал из истории лишь общую мысль, подвергая ее самостоятельной разработке. Пример такого своеобразного изложения речей пророческих можно находить в книгах Царств и Паралипоменон. Некоторые особенности книги Екклезиаста убеждают в том, что и в ней мы имеем дело с подобным литературным приемом.

Прежде всего язык книги с несомненностью показывает, что она явилась уже после плена вавилонского, когда еврейский язык потерял свою чистоту и получил сильную арамейскую окраску. Книга Екклезиаста переполнена арамеизмами даже в большей степени, чем книги Ездры и Неемии и другие послепленные произведения, заключает в себе множество отвлеченных и философских выражений и даже имеет кое-что общее с талмудическим словоупотреблением (см. особенности языка у М. Олесницкого, Книга Екклезиаста, стр. 156–157).

Прав один исследователь, сказавший, что если бы Соломон написал книгу Екклезиаста, то не было бы истории еврейского языка. Во всяком случае, тогда нельзя было бы усвоять Соломону книгу Притчей. И в самом содержании книги мы найдем немало признаков ее позднейшего редактирования. Екклезиаст говорит о себе: Я был царем над Израилем в Иерусалиме (1:12). По 2:3–9: представляется, что Соломон предавался винопитию и разнообразной созидательной и накопительской деятельности ради философских экспериментов по идеальным мотивам. Говоря о религиозных недостатках современного общества, наша книга совершенно умалчивает об идолопоклонстве, а отмечает фарисейское, бездушное исполнение обрядов (4:17; 5:1: и д.). Именно на расцвет правления Соломона приходится максимальное прославление Бога-Вседержителя, о котором часто говорит пророк Малахия. Непонятно для времени Соломона и предостережение от составления и чтения многих книг (12:12). Самое содержание книги, жалобы на суетность всего, общее чувство неудовлетворенности, увещание не поддаваться мрачному унынию, довольствоваться немногим в жизни. Этим, вероятно, выражается общее недовольство послепленного времени, общее утомление в постоянной борьбе с тяжелыми политическими и социально-экономическими условиями жизни. Не говори, отчего это прежние дни были лучше нынешних, – наставляет Екклезиаст. Ни в одну эпоху это так часто не говорилось, как после Плена. Все это побуждает признать, что книга Екклезиаста отредактирована лицом, жившим в послепленное время. Уже митрополит Филарет допускал некоторое сомнение в принадлежности ее Соломону. «К сожалению, – писал он, – обращение Соломона не столь достоверно, как его заблуждение. Книга Екклезиаста, по-видимому, есть памятник его покаяния» (Начерт. церковно-библ. истории. Изд. 9. стр. 230–231).

Как видно из содержания книги и из исторических обстоятельств ее появления, цель, какую ставил себе ее писатель, состояла в том, чтобы утешить впадавших в уныние современников, с одной стороны, выяснив суетность и тленность всего земного, с другой стороны, указав средство и при существовавших тяжелых условиях создать более или менее сносное существование. Это средство заключалось в том, чтобы жить, трудиться, наслаждаться всякими доступными радостями, ежеминутно, так сказать, ощущая свою зависимость от Божественного провидения и в нем почерпая для себя источник нравственного мужества и душевного спокойствия. Такая задача книги, как и все ее содержание, вполне согласное с Богооткровенным ветхозаветным учением, не дают никаких оснований сомневаться в каноническом достоинстве книги.

1–3. Основная мысль книги. 4–11. Круговращение мировых стихий. 12–15. Личный опыт Екклезиаста. 16–18. Суетность мудрости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1 Kings xi. 1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly ch. xii.), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,
I. That it is a sermon, a sermon in print; the text is (ch. i. 2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, "I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2 Sam. vii. 14, 15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Ps. li. 13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

In this chapter we have, I. The inscription, or title of the book, ver. 1. II. The general doctrine of the vanity of the creature laid down (ver. 2) and explained, ver. 3. III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life, ver. 4. 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water, ver. 5-7. 3. From the abundant toil man has about them and the little satisfaction he has in them, ver. 8. 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted, ver. 9, 10. 5. From the oblivion to which all things are condemned, ver. 11. IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these, ver. 12, 13, 16, 17. 2. His judgment of them, that all is vanity, ver. 14. For, (1.) There is labour in getting knowledge, ver. 13. (2.) There is little good to be done with it, ver. 15. (3.) There is no satisfaction in it, ver. 18. And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of Ecclesiastes
The book, entitled Koheleth, or Ecclesiastes, has ever been received, both by the Jewish and Christian Church, as written under the inspiration of the Almighty; and was held to be properly a part of the sacred canon. But while this has been almost universally granted, there has been but little unanimity among learned men and critics as to its author. To Solomon it has been most generally attributed, both in ancient and modern times.
Grotius, however, conjectured that it was written a long time after Solomon; and he says, at the close of his notes on it, that it was revised in the days of Zerubbabel by some learned man, who in the twelfth verse of the last chapter addresses his son Abihud: "And farther, by these, my son, be admonished." But such a conjecture appears to have little foundation. This great man was more successful in his criticism on the language of the book; showing that there are many words in it which do not savor of the purity of the Hebrew tongue; and are found in the times of the captivity and afterwards, and such as appear principally in the books of Ezra and Daniel.
Calovius has on the other hand, not with so much success as he imagined, argued against Grotius for the purity of the language.
Mr. G. Zirkel of Wurtzburgh published an examination of this book in 1792, in which he endeavors to prove: -
1. That the style of Ecclesiastes is that of the later Hebrew writers, as appears by the Chaldaisms, Syriasms, and Hellenisms that occur in it.
2. That it may have been written between the years 380 and 130 before Jesus Christ, if not later.
The Jena reviewers seem to have thought it to be a translation from the Greek, and to have been written by a Jew of Alexandria, while the famous library was founding by Ptolemy Philadelphus king of Egypt, about the year 240 before Christ. And that it is to this circumstance that Ecc 12:12 alludes, "Of making many books there is no end;" which could not have entered into the head of a Palestine Jew; and such a person might speak with propriety of an Israel in Jerusalem, Ecc 1:12, being acquainted with an Israel in Alexandria.
The Jews in general, and St. Jerome, hold the book to be the composition of Solomon, and the fruit of his repentance when restored from his idolatry, into which he had fallen through means of the strange or heathenish women whom he had taken for wives and concubines.
Others, of no mean note, who consider Solomon as the author, believe that he wrote it before his fall; there being no evidence that he wrote it afterwards; nor, indeed, that he ever recovered from his fall. Besides, it was in his old age that his wives turned away his heart from God; and the book bears too many evidences of mental energy to allow the supposition that in his declining age, after so deep a fall from God, he was capable of writing such a treatise. This opinion goes far towards destroying the Divine inspiration of the book; for if he did recover and repent, there is no evidence that God gave him back that Divine inspiration which he before possessed; for we hear of the Lord appearing to him twice before his fall, but of a third appearance there is no intimation. And lastly, Of the restoration of Solomon to the favor of God there is no proof in the sacred history; for in the very place where we are told that "in his old age his wives turned away his heart from the Lord," we are told of his death, without the slightest intimation of his repentance. See my character of Solomon at the end of 1 Kings 11 (note).
Nothing, however, of this uncertainty can affect either the character, importance, or utility of the book in question. It is a production of singular worth; and the finest monument we have of the wisdom of the ancients, except the book of Job.
But the chief difficulty attending this book is the principle on which it should be interpreted. Some have supposed it to be a dialogue between a true believer and an infidel, which makes it to the unwary reader appear abounding with contradiction, and, in some instances, false doctrine; and that the parts must be attributed to their respective speakers, before interpretation can be successfully attempted. I am not convinced that the book has any such structure; though in some places the opinions and sayings of infidels may be quoted; e.g., Ecc 7:16, and in some of the following chapters.
In the year 1763, M. Desvoeux, a learned foreigner then resident in England, and who was in the British service, wrote and published a Philosophical and Poetical Essay on this book, in which he endeavors to prove, that the design of the author was to demonstrate the immortality of the soul; and that it is on this principle alone that the book can be understood and explained.
As a late commentator on the Bible has adopted this plan, and interwoven the major part of this dissertation with his notes on the book, I shall introduce the whole of M. Desvoeux's analysis of its contents, the propositions, arguments, proofs, illustrations, corollaries, etc., on the ground of which he attempts its illustration: -
The whole of the discourse (he says) may be reduced to the three following propositions, each of which is attended with its apparatus of proofs and especial observations.
The three propositions, with their proofs and illustrations, are contained in the following analysis:
Proposition 1 No labor of man in this world can render him contented, or give him true satisfaction of soul. Ecc 1:2, Ecc 1:3 No labor of man, etc. Ecc 1:4-11 First proof - The course of nature. Ecc 1:12, etc. Second proof - Men's occultations. Ecc 1:15-18 First head - Wisdom or philosophy. Ecc 2:1, Ecc 2:2 Second head - Pleasure. Ecc 2:3-10 Both jointly. Ecc 2:11 General conclusion of the second proof.
A review of the second proof with special conclusions, relating to every particular therein mentioned, viz., Ecc 2:12-17 1. Wisdom. Ecc 2:18-23 2. Riches. Ecc 2:24-26 3. Pleasure. Ecc 3:1, etc. Third proof - Inconstancy of men's wills. Ecc 3:9 Conclusion of the third proof. A review of the second and third proofs, considered jointly, with special observations and corollaries. Ecc 3:10, Ecc 3:11 First observation - God is inculpable. Ecc 3:12, Ecc 3:15 Second observation - God is the author of whatever befalls us in this world. Ecc 3:16, Ecc 3:17 First corollary - God shall redress all grievances. Ecc 3:18-21 Second corollary - God must be exalted, and man humbled. Ecc 3:22 Third corollary - God allows men to enjoy the present life. Ecc 4:1 Fourth proof - Men's neglect of proper opportunities, evidenced in several instances, viz., Ecc 4:1-3 1. Oppression. Ecc 4:4 2. Envy. Ecc 4:5, Ecc 4:6 3. Idleness. Ecc 4:7-12 4. Avarice. Ecc 4:13-Ecc 5:1-9 5. Misapplication of esteem and regard.
N. B. Ecc 5:1-9 is a digression containing several admonitions, in order to prevent any misconstruction of the fore-going remarks. Ecc 5:10-12 6. Expensive living. Proposition 2 - Ecc 5:13 Earthly goods and possessions are so far from making us happy, that they may be even viewed as real obstacles to our ease, quiet, and tranquillity of mind. Ecc 5:14-17 First proof. Instability of riches. Ecc 5:18 Second proof. Insufficiency of riches to make men happy. Ecc 6:3-6 Corollary. The fate of an abortive is, on the whole, preferable to that of him who lives without enjoying life. Ecc 6:7-9 Third proof. Men's insatiableness. Ecc 6:10, Ecc 6:11 General conclusion from the first and second propositions. Proposition 3 - Ecc 6:12 Men known not what is or is not truly advantageous to them; because they are either ignorant or unmindful of that which must come to pass after their death. Ecc 7:1, etc. First proof. Wrong estimation of things.
A digression, intended, like that Ecc 7:1-9, to prevent any misconstruction of the preceding observations; and containing several advices, together with a strong commendation of him who gives them, in order to enforce the observation of the rules he lays down. Ecc 7:9-12 First advice. Do not blame Providence. Ecc 7:13 Second advice. Do not judge of Providence. Ecc 7:14, Ecc 7:15 Third advice. Submit to Providence. Ecc 7:16-20 Fourth advice. Avoid excesses. Ecc 7:21, Ecc 7:22 Fifth advice. Do not heed idle reports. Ecc 7:23-25 Commendation of the foregoing advices from the author's application of every thing; and especially, Ecc 7:26-29 1. Wickedness and ignorance. Ecc 8:1-8 2. Wisdom.
Second proof. Anticipated judgments. Ecc 8:9-14 1. That sin shall go unpunished, because it is so in this world. Ecc 9:1-6 2. That life is preferable to death. Ecc 9:7-9 First corollary. Earthly enjoyments are not criminal. Ecc 9:10 Second corollary. We must make a proper use of our faculties. Ecc 9:11-15 Third proof. Judgments that are seemingly right, but entirely false. Ecc 9:16, etc. Fourth proof. Little regard paid to wisdom. Ecc 9:16 1. Past services are forgotten.
2. The least fault is noticed. Ecc 10:5-19 3. Favor gets what is due to merit. Ecc 10:20 A caution to prevent the abuse of the preceding remarks. Practical Inferences Ecc 11:1-4 1. From the first Proposition, - We must give to earthly goods that stability of which they are capable. Ecc 11:5, Ecc 11:6 2. From the first and second Propositions, - We must, in all our conduct, conform to the design of Providence, and leave the success to God. Ecc 12:7, Ecc 12:8 3. From the three Propositions, but especially from the third, we must seek for happiness beyond the grave. Ecc 12:9-12 Commendation of the work, from several considerations. Ecc 12:13, Ecc 12:14 Conclusion of the whole. This is the whole of M. Desvoeux's Analysis; and I place it here, that the reader who approves of the plan may keep it in view while he is passing through the book. For my own part, I doubt whether the author made any such technical arrangement.
The three propositions which M. Desvoeux lays down, and which are so essential to the interpretation he gives of the book, would have been expressly propounded by the inspired writer had he intended such; but they appear nowhere in it, and M. D. is obliged to assume or gather them from the general scope of the work. However, on his plan, he has certainly made a number of judicious observations on different passages, though his translations are generally too bold, and seldom well supported by the original text.
In 1768 was published "Choheleth, or the Royal Preacher, a Poetical Paraphrase of the Book of Ecclesiastes. Most humbly inscribed to the King." 4th. There is no name to this work. The late Rev. John Wesley gives the following account of the work and its author in his Journals: -
"Monday, Feb. 8, 1768. I met with a surprising poem, entitled, Choheleth, or the Preacher: it is a paraphrase in tolerable verse on the book of Ecclesiastes. I really think the author of it (a Turkey merchant) understands both the difficult expressions, and the connection of the whole, better than any other either ancient or modern writer whom I have seen. He was at Lisbon during the great earthquake, just then sitting in his nightgown and slippers. Before he could dress himself, part of the house he was in fell, and blocked him up. By this means his life was saved; for all who had run out were dashed to pieces by the falling houses."
Mr. W. seems to have known the author well, but did not like to tell his name. About the year 1789 that eminent man recommended the work to me, and told me several particulars relative to it, which have escaped my memory. I procured the book the first opportunity, and read it with great satisfaction; and from it derived no small portion of information. Having now examined it anew, I can most cordially subscribe to Mr. Wesley's opinion. I really believe that the author understood both the difficult expressions, and the connection of the whole, better than any other writer, whether ancient or modern, at least known to me. Had it comported with my plan, I should have thought a reprint of his work, with the text, which he does not insert, and a few philological notes, would have been quite sufficient to have given my readers a safe and general view of the whole work and its design; though I can by no means adopt the author's hypothesis, that the book was written by Solomon after he was restored from his grievous apostasy. This is an assumption that never was proved and never can be.
From the preface to this work I have selected some general observations, which I consider to be important, and subjoin to this introduction; and what I borrow from the work itself I mark with a C, not knowing the author's name. Of the authenticity of the book of Ecclesiastes I have no doubt; but I must say, the language and style puzzle me not a little. Chaldaisms and Syriasms are certainly frequent in it, and not a few Chaldee words and terminations; and the style is such as may be seen in those writers who lived at or after the captivity. If these can be reconciled with the age of Solomon, I have no objection; but the attempts that have been made to deny this, and overthrow the evidence, are in my view often trifling, and generally ineffectual. That Solomon, son of David, might have been the author of the whole matter of this, and a subsequent writer put it in his own language, is a possible case; and were this to be allowed, it would solve all difficulties. Let us place the supposition thus: Solomon said all these things, and they are highly worthy of his wisdom; and a Divine writer, after his time, who does not mention his name, gives us a faithful version of the whole in his own language.
On other subjects relative to this book, the author of Choheleth shall speak for me.
"I. Not to perplex our readers with the various expositions of the word Choheleth, the title of the book in the original, (for in truth we can find none better or more significant than that commonly received, viz., Ecclesiastes, or the Preacher), let us now come to the book itself. Nothing can be more interesting than the subject it treats of, to wit, the chief or sovereign good which man, as a rational and accountable being, should here propose to himself. Every human creature, it is certain, naturally aims at happiness; but though all apply themselves with equal ardor to this desirable end, yet such is the violence of passion, and want of reflection in the generality of mankind, that the means they use for obtaining it, instead of conducting them to the safe and direct road, only serve to mislead and bewilder them in dark and intricate labyrinths, where it is impossible to find what they seek for. Now as it was absolutely necessary to convince such men of the vanity of their pursuits, in order to induce them to turn back in the right way, Solomon shows, in the first place, what is not happiness, and then what really is. Like a skillful physician, he searches deeply into the latent cause of the malady, and then prescribes a radical cure.
"II. In the former disquisition he enumerates all those particulars which mankind are most apt to fix their hearts upon, and shows, from his own dear-bought experience, and the transient and unsatisfactory nature of the things themselves, that no such thing as solid felicity is to be found in any of them. What he asserts on this head carries with it the greater weight, as no man upon earth was ever better qualified to speak decisively on such a subject, considering the opportunities he had of enjoying to the utmost all that this world affords. After having thus cleared away the obstacles to happiness, he enters on the main point, which is to direct us how and where it may be found. This he affirms, at the conclusion of the book, where he recapitulates the sum and substance of the sermon, as some not improperly have styled it, consists in a religious and virtuous life, with which, as he frequently intimates, a man in the lowest circumstances may be happy, and without which one in the highest must be miserable. As the whole book tends to this single point, so, in discussing thereof, many excellent observations are interpersed relating to the various duties of life, from the highest to the lowest station; the advantages resulting even from poverty, the genuine use of riches, and extreme folly of abusing them; the unequal dispensations of Divine Providence; the immortality of the human soul; and great day of final retribution. All these noble and important subjects are treated of in such a style and manner as nothing among the ancients can parallel.
"We have here given the genuine character of this inestimable piece; yet such has been the ignorance, inattention, or depravity of some persons, that it would be hard to find an instance of any thing written on so serious and interesting a subject, which has been so grossly misrepresented. How often has a handle been taken from certain passages, ill understood, and worse applied, to patronize libertinism, by such as pretend to judge of the whole from a single sentence, independent of the rest, without paying the least regard to the general scope or design! According to which rule the most pious discourse that ever was written may be perverted to atheism. Some fanatics have fallen into the contrary extreme; for, on reading that all here below was vanity, they have been so wrong-headed, as to condemn every thing as evil in itself. This world, according to them, cannot be too bitterly inveighed against; and man has nothing else to do with it, but to spend his days in sighing and mourning. But it is evident that nothing could be farther from the preacher's intention: for notwithstanding he speaks so feelingly of the instability and unsatisfactory nature of all sublunary things, and the vanity of human cares, schemes, and contrivances; yet, lest any one should mistake his meaning, he advises every man, at the same time, to reap the fruit of his honest labors, and take the comfort of what he possesses with a sober freedom and cheerful spirit. Not to harass and disturb his mind with anxious cares and restless solicitudes about future events; but to pass the short space which Heaven has allotted him here, as pleasantly as his station will admit, with a quiet conscience. He does not condemn the things themselves, such as science, prudence, mirth, riches, honors, etc.; but only their abuse, that is, the useless studies, unreasonable pursuits, and immoderate desires, of those who pervert God's blessings to their own destruction.
"On this head Solomon gives his sentiments, not only as a divine and philosopher, but like one thoroughly acquainted with the foibles of the human heart. It was not his design to drive people out of the world, or to make them live wretchedly in it; but only that they should think and act like rational creatures; or, in other words, be induced to consult their own happiness.
"There is nothing in the whole body of pagan philosophy so elevated and magnificent, as what some have written on the important subject of this poem: but we find their opinions so various and contradictory, and the most plausible so blended with errors, even those of the divine Plato not excepted, that their sublimest sentiments on the sovereign good or ultimate happiness of man, when compared with those of the royal preacher, not only appear cold and languid, but always leave the mind unsatisfied and restless. We are lost in a pompous flow of words; and dazzled, but not illuminated. One sect, by confining happiness to sensual pleasures, so greatly slackened the cord as to render it wholly useless: another, by their too austere and rigid maxims, stretched it so tight that it snapped asunder; though the experience of all ages has evinced that these latter imposed both on themselves and the world, when they taught that virtue, however afflicted here, was its own reward, and sufficient of itself to render a man completely happy. Even in the brazen bull of Perillus, truth will cry out from the rack against such fallacious teachers, and prove them liars. The extravagant figments, therefore, of the stoical apathy, no less than those of the voluptuous epicurean, both equally vanish at the splendor of the Divine truth delivered by Solomon. He alone decides the great question in such a manner that the soul is instantly convinced; it need seek no farther.
"III. To prevent all misapprehensions, which a slight and cursory reading of this book is apt to raise in many persons, it will be requisite to observe two cautions: First, that Solomon, who tells us that he applied his heart not only to the search of wisdom and knowledge, but also of folly and madness, frequently speaks, not according to his own sentiments, though he proposes the thing in a naked and simple manner, designedly making use of such terms as might set the picture in a fuller and clearer light, so that we often meet with certain expressions which, unless we search into their true design, seem to have a quite different force and meaning from what the author really intended. We must therefore take particular care to distinguish the doubts and objections of others from Solomon's answers; the want of attending to which has made this book much more obscure than otherwise it would appear. Secondly, we should not judge of the entire discourse from some parts of it; since many things are pertinently said, according to the present subject, which, in themselves, and strictly taken, are far from true. In order to come at the genuine sense, we should form our opinion from the different circumstances of the matter treated of, comparing the antecedent with the consequent passages, and always considering the preacher's real scope and design. By carefully attending to these two cautions, this book will be seen in a very different light from what it now appears in to the generality of readers.
"IV. This book, besides the figurative and proverbial expressions to be found in no other part of the Scripture, is undoubtedly metrical; and, consequently, the grammatization, in many places, not a little perplexed, from the frequent ellipses, abbreviations, transposition of words, and other poetical licenses, allowed in all languages; to say nothing of the carelessness or ignorance of transcribers, as appears from the variety of readings. Yet, notwithstanding we are so little acquainted with the nature of the Hebrew metre, and the propriety of certain phrases which, at this vast distance of time, in a language that has been dead upwards of two thousand years, must unavoidably occasion the same difficulties and obscurities as occur in works of far less antiquity, and in languages more generally studied and better understood; notwithstanding this, I say, a diligent and attentive observer will always find enough to recompense his trouble; and, if he has any taste, cannot avoid being struck with the exquisite beauty and regularity of the plan.
"V. The most judicious commentators have remarked on this book, that we have here a conspicuous example of that form of disputing, which was so justly admired in the soundest of the pagan philosophers; particularly in Socrates, who, whilst others were taken up with abstruse speculations about the nature of things, and investigating the number, motions, distance, and magnitude of the stars, brought down philosophy from the upper regions, and fixed its abode on earth; that is, by teaching such precepts as served for the regulation of life and manners, by far the most useful of all sciences, as being most conducive to the welfare of society, and the general benefit of mankind. Of this we have a noble specimen in the memoirs of that ancient moralist, collected by Xenophon. It is, I think, beyond all contradiction, that no one ever made deeper researches into nature, or had made so great a progress in every branch of science, both speculative and experimental. But what, after all, was the result of his inquiries? A thorough conviction of the inutility of such studies, and how little they conduce towards the obtaining that peace and tranquillity of mind wherein true happiness consists. He applied himself, therefore, to that study which might produce a real and lasting advantage, namely, to render men wise to some purpose; that is, truly virtuous. The manner of his treating this important subject bears some resemblance to that of the celebrated Greek moralist. He does not give us a long roll of dry formal precepts, with which the mind is soon tired; but, to confirm the truth of every thing he says, appeals, not only to his own experience, but to the general sense of unbiassed reason. At the same time he sets before us, in the liveliest colors, the sad effects of vice and folly; and makes use of every incentive to engage the heart to be enamored with virtue, and pursue its own interest. Whatever he intends to inculcate is first barely proposed, and then more accurately explained and illustrated, though by gentle and almost imperceptible transitions; with this peculiarity, that there is always much more implied than expressed; insomuch that the reader, from a slight hint given him, is left to draw such inferences as his own reflection must naturally suggest. Every thing, in short, is drawn, in this admirable composition, with equal simplicity and elegance; and hath as distinguished a superiority to whatever the best pagan philosophers have given us on the same subject, as the borrowed light of the moon is surpassed by that of the sun in his full meridian lustre; or, to use a still stronger comparison, as Solomon's knowledge of the one true God excelled the idle notion of their fictitious deities."
Some have supposed that the book of Ecclesiastes is a poem. That some poetic lines may be found in it, there is no doubt; but it has nothing in common with poetic books, nor does it exist in the hemistich form in any printed edition or MS. yet discovered. It is plain prose, and is not susceptible of that form in which the Hebrew poetic books appear.
The author already quoted thinks that the book of Ecclesiastes is metrical. I cannot see this: but it has what is essential to poetry, a truly dignified style; there are no mean, creeping words in it, whether pure Hebrew, or borrowed from any of its dialects. They are all well chosen, nervous, and highly expressive. They are, in short, such as become the subject, and are worthy of that inspiration by which the author was guided.

The prophet shows that all human courses are vain, Ecc 1:1-4. The creatures are continually changing, Ecc 1:5-8. There is nothing new under the sun, Ecc 1:9-11. Who the prophet was, his estate and his studies, Ecc 1:12-18.
Albert Barnes: Notes on the Bible - 1834
Introduction to Ecclesiastes
I. This book is placed, in the most ancient Jewish and Christian lists, between the other two books (Proverbs and the Song of Songs) attributed to Solomon, and the constant tradition of the Jewish and Christian congregations has handed down Solomon as the author without question.
Some modern critics have indeed alleged that Solomon could not have written it: (a) because the language is such as no Jew in his age could have used; (b) because the language differs from that of Proverbs and the Song of Songs; and (c) because the historical allusions in the book do not agree with the period and the circumstances of Solomon.
(a) In answer to this, it would appear that every word quoted from Ecclesiastes as impossible to be used before the captivity has been shown either:
(1) to be used in books written, as is generally believed, before the captivity; or
(2) to be formed from words, and by a grammatical process, in use before the captivity; or
(3) to be represented in such books by a derivative; or
(4) to be undoubtedly common to other Semitic dialects besides Chaldee, and therefore, presumably, to Hebrew before the captivity, although not found in extant writings of earlier date than Ecclesiastes.
The allegation, therefore, that the language of this book shows distinct traces of the Chaldean invasion, of the Babylonian captivity, or of any later event which affected the Hebrew tongue, may be considered sufficiently answered.
(b) The dissimilarity in style and diction between this book and Proverbs or the Song of Songs is admitted; but it has been accounted for to some extent, first, by the difference of subject. Abstract ideas may be expressed up to a certain point by words which originally denoted something else: but philosophic thought such as distinguishes this book from the other two, gradually forms its own terminology. Next, it is argued, that there was an interval of many years between the composition of the two former books and of this; and that in that time there was a natural change in the temperament, views, and style of the writer; a change which may be traced partly to Solomon's familiarity with foreign women sprung from various Semitic races, partly also to his extensive negotiations and personal contact with the representatives of other nations, some of whom were not of Semitic origin Kg1 10:22.
Lastly, to balance the differences, it is to be noted that there are some characteristic resemblances between these books. It is reasonable to regard these as an indication of a common origin.
(c) It is alleged that the particular mention of Jerusalem Ecc 1:1, Ecc 1:12 as the seat of Solomon's reign, implies that the book was written at a time when there was more than one seat of kingly authority in Israel, i. e. after the separation of the ten tribes and the erection of another capital, Samaria. The answer is that there is an obvious fitness in the specific mention of Jerusalem pRev_ious to the account of Solomon's labors in Eccl. 1; 2, for it was the scene of his special work for many years, and the place which he had made the chief monument of his grandeur.
It is alleged that the expression, "I was king" Ecc 1:12, implies that, at the time when these words were written, Solomon was no longer king, and that, consequently, the passage must have been written by someone who was impersonating him after his death. But, in Hebrew, the preterite is used with strict grammatical propriety in describing a past. It does not pRev_ent critics, after taking all the facts into account, from considering the whole of these books as the work of the same author. which extends into the present. Solomon is as a speaker who views the action or state expressed by the verb as then first about coming to pass, in progress, or perhaps occurring at the instant. The phrase therefore, would be both grammatically correct, if used by Solomon before the close of his reign, and a natural expression of his feelings in his old age.
It is argued that such a state of violence, popular oppression, and despotic rule, as that which is instanced in Ecc 4:1 did not exist in Palestine in the peaceful reign of Solomon. This allegation has no foundation in fact. The significant statements of historians (e. g. Kg1 12:4 and Ch2 2:17-18; Ch2 8:7-9) and the numerous unmistakeable allusions in the Book of Proverbs (e. g. Pro 1:10-13; Pro 6:16-19; Pro 11:26; Pro 14:20; Pro 22:22-23; Pro 24:21; Pro 25:5; Pro 28:2, Pro 28:16) agree with the descriptions in Ecclesiastes in showing that the kingdom of Israel, even in its most prosperous days, afforded grievous instances of the common evils of Asiatic despotism.
It is stated that such passages as Ecc 12:7, Ecc 12:14 show a knowledge of Rev_ealed truth beyond what was given prior to the captivity. But if the exact words of Ecclesiastes are compared with the obscure intimations given by Moses on the one hand, and with the later utterances of Daniel on the other, this book appears to hold a middle place. It tallies very closely with some of the Psalms which were probably written about the age of Solomon. After all, does not the argument (mentioned above) proceed on an assumption that we are more competent than we really are to find out the ways of the Author of Rev_elation? Are we qualified to decide positively that so much, as is recorded on those subjects in Ecclesiastes came out of its proper season if it was given to Solomon?
On the whole, therefore, it seems the most reasonable course to accept as a simple statement of fact the words with which Ecclesiastes begins; and, in accordance with the voice of the church from the beginning, to regard solomon as the author of this book.
II. What was the object of the writer in composing this book?
The method of Greek philosophy and its principles - Epicurean, Stoic, and Cynic - have been attributed to the author of Ecclesiastes; but on no better ground than might be found in the writings of any thoughtful and sensitive man who has felt, contemplated, and described the perplexities of human life.
The author was evidently a man of profound faith in God, of large and varied personal experience, of acute observation of people and things, and of deep sensibility. He was probably first moved to write by a mind that was painfully full of the disappointing nature of all things viewed apart from God. Next, he was moved by a deep sympathy with fellow human beings who were touched by the same natural feelings as himself, and suffering like him, though each in their various ways; and thirdly, he was moved by the evident desire to lead other men, and especially young men, out of the temptations which he had felt, and out of the perplexities which once entangled and staggered him. Whether his heart was chilled by old age or by the cold shadow of some former eclipse of faith can only be conjectured; but there is in Ecclesiastes an absence of that fervor of zeal for the glory of God which glows in other books, and which we are justified in regarding as a feature of Solomon's character in his early days. His immediate object would seem then to be to relieve his mind by pouring out the results of his own life, to comfort those who bore the same burden of humanity, and to lift up those who were naturally feeble or depressed by circumstances and to lead them in the way of God's commandments.
As regards a plan, the writer of the book evidently regarded it as complete in itself; the first part of the book being contemplative or doctrinal, and the latter part being practical.
First, there is the writer's statement of his subject, and his detailed account of his personal experience of the influence of vanity pervading human proceedings Eccl. 1-2. Then, there is the announcement of an external law to which also human affairs are subject, i. e. the will of God, Whose plan, incomprehensible in its extent, is found by all to be more or less in conflict with man's will Eccl. 3-4, the result of such conflict being disappointment and perplexity to man. Then there is the commencement Eccl. 5 of personal practical advice, followed by a mixture of reflections, maxims, and exhortations, in which the vanity of riches, the practical superiority of wisdom and patience, and the supreme power of God, are the prominent topics set forth in various ways Eccl. 6-8. The writer's reflections are found in Eccl. 9. His maxims are brought to an end in Eccl. 10. And, in Eccl. 11-12 we have a concluding exhortation to such conduct and sentiments as are most likely to alleviate the vanity of this life, namely, to charity, industry, patience and the Rev_erence of God.
If the book was composed, as seems probable, toward the end of Solomon's reign, its direct tendency is obvious. In an age when "silver were like stones in Jerusalem" (i. e. common), no lesson was more necessary, and none would tell with deeper effect, than those powerful and touching declarations of the vanity of wealth and grandeur which are perhaps the most conspicuous feature in this book. Further, if the book appealed then, as it has ever since appealed, to an inner circle of more thoughtful readers, they especially, who in those days discerned the signs of the approaching dismemberment of the kingdom and the diminution of the glory of Jerusalem, would find their comfort in its lessons of patient endurance and resignation to the sovereign will of God. Whenever the church has been threatened with approaching calamity this book has always shown its consolatory effect upon devout believers. It served, before Christ came, to lighten for Jews the darkness of those "crooked" ways of God which have exercised the Christian penetration of Pascal and Butler. To the desolation of religious doubt, Ecclesiastes brings a special message of consolation and direction: for it shows that a cry of perplexity finds a place even in the sacred books; and it indicates a nearer approach to the living God in Rev_erent worship Ecc 5:1, in active service Ecc 11:6, in humble acknowledgment of His power Ecc 3:10-17, in reliance on His final justice Ecc 5:8; Ecc 12:13-14, as the means by which that cry has been, and may again be, hushed.

The introductory verses Ecc 1:1-3 serve to describe the writer, and to state the subject of his book.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 1:1, The preacher shews that all human courses are vain; Ecc 1:4, because the creatures are restless in their courses, Ecc 1:9, they bring forth nothing new, and all old things are forgotten; Ecc 1:12, and because he has found it so in the studies of wisdom.
John Gill
INTRODUCTION TO ECCLESIASTES 1
After the title of the book, which describes the author of it, by his office, as a preacher; by his descent, as the son of David; and by his dignity, king in Jerusalem, Eccles 1:1; the principal doctrine insisted on in it is laid down, that the world, and all things in it, are most vain things, Eccles 1:2. Which is proved in general, by the unprofitableness of all labour to attain them, be they what they will, wisdom, knowledge, riches, honours, and pleasures, Eccles 1:3; by the short continuance of men on earth, though that abides, Eccles 1:4; by the constant revolution, going and returning, of the most useful creatures, the sun, winds, and water, Eccles 1:5; by the unfruitful and unsatisfactory labour all things are full of, Eccles 1:8; by the continual repetition of the same things, and the oblivion of them, Eccles 1:9; and by Solomon's own experience in one particular thing; his search after, and acquisition of, knowledge and wisdom, which he attained a large share of; and which he found attended with labour, difficulty, and little satisfaction; nay, was vanity and vexation of spirit; for, as his knowledge increased, so did his grief and sorrow, Eccles 1:12.
1:11:1: ԲԱՆՔ ԺՈՂՈՎՈՂԻՆ Որդւոյ Դաւթի թագաւորի Իսրայէլի յԵրուսաղէմ. Եկկլէսիաստէս[8439]։[8439] Ոմանք յաւելուն. Դաւթի թագաւորի, Սողոմոնի արքայի Իսրայէլի յԵրուսաղէմ. Եկլէսիաստէս։
1 Դաւթի որդու՝ Երուսաղէմում Իսրայէլի թագաւոր Ժողովողի խօսքերը
1 Երուսաղէմի թագաւոր Դաւիթի որդիին Ժողովողին խօսքերը.
Բանք Ժողովողին որդւոյ Դաւթի թագաւորի [1]Իսրայելի յԵրուսաղէմ:

1:1: ԲԱՆՔ ԺՈՂՈՎՈՂԻՆ Որդւոյ Դաւթի թագաւորի Իսրայէլի յԵրուսաղէմ. Եկկլէսիաստէս[8439]։
[8439] Ոմանք յաւելուն. Դաւթի թագաւորի, Սողոմոնի արքայի Իսրայէլի յԵրուսաղէմ. Եկլէսիաստէս։
1 Դաւթի որդու՝ Երուսաղէմում Իսրայէլի թագաւոր Ժողովողի խօսքերը
1 Երուսաղէմի թագաւոր Դաւիթի որդիին Ժողովողին խօսքերը.
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1: Слова Екклесиаста, сына Давидова, царя в Иерусалиме.
1:1 ῥήματα ρημα statement; phrase Ἐκκλησιαστοῦ εκκλησιαστης son Δαυιδ δαβιδ Dabid; Thavith βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:1 דִּבְרֵי֙ divrˌê דָּבָר word קֹהֶ֣לֶת qōhˈeleṯ קֹהֶלֶת speaker בֶּן־ ben- בֵּן son דָּוִ֔ד dāwˈiḏ דָּוִד David מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:1. verba Ecclesiastes filii David regis HierusalemThe words of Ecclesiastes, the son of David, king of Jerusalem.
1. The words of the Preacher, the son of David, king in Jerusalem.
1:1. The words of Ecclesiastes, the son of David, the king of Jerusalem.
1:1. The words of the Preacher, the son of David, king in Jerusalem.
The words of the Preacher, the son of David, king in Jerusalem:

1:1: Слова Екклесиаста, сына Давидова, царя в Иерусалиме.
1:1
ῥήματα ρημα statement; phrase
Ἐκκλησιαστοῦ εκκλησιαστης son
Δαυιδ δαβιδ Dabid; Thavith
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:1
דִּבְרֵי֙ divrˌê דָּבָר word
קֹהֶ֣לֶת qōhˈeleṯ קֹהֶלֶת speaker
בֶּן־ ben- בֵּן son
דָּוִ֔ד dāwˈiḏ דָּוִד David
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:1. verba Ecclesiastes filii David regis Hierusalem
The words of Ecclesiastes, the son of David, king of Jerusalem.
1:1. The words of Ecclesiastes, the son of David, the king of Jerusalem.
1:1. The words of the Preacher, the son of David, king in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сравнивая надписание книги Притчей и книги Екклезиаста, некоторые толкователи не без основания находят в последней признаки несоломоновского происхождения. Не совсем понятно, почему Соломон не назван здесь своим собственным именем, как это в книге Притчей, если бы действительно он был писателем книги Екклезиаста. Не выступает ли здесь исторический Соломон простым символом, как и самое имя Когелет?

Мало понятно, также, выражение царя в Иерусалиме. В исторических книгах Соломон называется обыкновенно царем израильским (напр., 4: Цар 23:13; 3: Цар 4:1: и др.), но никогда просто царем в Иepyсaлиме. Последнее выражение указывает, по-видимому, на то время, когда Израиль перестал составлять самостоятельное царство и не имел уже своего царя в Иерусалиме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The words of the Preacher, the son of David, king in Jerusalem. 2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. 3 What profit hath a man of all his labour which he taketh under the sun?
Here is, I. An account of the penman of this book; it was Solomon, for no other son of David was king of Jerusalem; but he conceals his name Solomon, peaceable, because by his sin he had brought trouble upon himself and his kingdom, had broken his peace with God and lost the peace of his conscience, and therefore was no more worthy of that name. Call me not Solomon, call me Marah, for, behold, for peace I had great bitterness. But he calls himself,
1. The preacher, which intimates his present character. He is Koheleth, which comes from a word which signifies to gather; but it is of a feminine termination, by which perhaps Solomon intends to upbraid himself with his effeminacy, which contributed more than any thing to his apostasy; for it was to please his wives that he set up idols, Neh. xiii. 26. Or the word soul must be understood, and so Koheleth is,
(1.) A penitent soul, or one gathered, one that had rambled and gone astray like a lost sheep, but was now reduced, gathered in from his wanderings, gathered home to his duty, and come at length to himself. The spirit that was dissipated after a thousand vanities is now collected and made to centre in God. Divine grace can make great sinners great converts, and renew even those to repentance who, after they had known the way of righteousness, turned aside from it, and heal their backslidings, though it is a difficult case. It is only the penitent soul that God will accept, the heart that is broken, not the head that is bowed down like a bulrush only for a day, David's repentance, not Ahab's. And it is only the gathered soul that is the penitent soul, that comes back from its by-paths, that no longer scatters its way to the strangers (Jer. iii. 13), but is united to fear God's name. Out of the abundance of the heart the mouth will speak, and therefore we have here the words of the penitent, and those published. If eminent professors of religion fall into gross sin, they are concerned, for the honour of God and the repairing of the damage they have done to his kingdom, openly to testify their repentance, that the antidote may be administered as extensively as the poison.
(2.) A preaching soul, or one gathering. Being himself gathered to the congregation of saints, out of which he had by his sin thrown himself, and being reconciled to the church, he endeavours to gather others to it that had gone astray like him, and perhaps were led astray by his example. He that has done any thing to seduce his brother ought to do all he can to restore him. Perhaps Solomon called together a congregation of his people, as he had done at the dedication of the temple (1 Kings viii. 2), so now at the rededicating of himself. In that assembly he presided as the people's mouth to God in prayer (v. 12); in this as God's mouth to them in preaching. God by his Spirit made him a preacher, in token of his being reconciled to him; a commission is a tacit pardon. Christ sufficiently testifies his forgiving Peter by committing his lambs and sheep to his trust. Observe, Penitents should be preachers; those that have taken warning themselves to turn and live should give warning to others not to go on and die. When thou art converted strengthen thy brethren. Preachers must be preaching souls, for that only is likely to reach to the heart that comes from the heart. Paul served God with his spirit in the gospel of his Son, Rom. i. 9.
2. The son of David. His taking this title intimates, (1.) That he looked upon it as a great honour to be the son of so good a man, and valued himself very much upon it. (2.) That he also looked upon it as a great aggravation of his sin that he had such a father, who had given him a good education and put up many a good prayer for him; it cuts him to the heart to think that he should be a blemish and disgrace to the name and family of such a one as David. It aggravated the sin of Jehoiakim that he was the son of Josiah, Jer. xxii. 15-17. (3.) That his being the son of David encouraged him to repent and hope for mercy, for David had fallen into sin, by which he should have been warned not to sin, but was not; but David repented, and therein he took example from him and found mercy as he did. Yet this was not all; he was that son of David concerning whom God had said that though he would chasten his transgression with the rod, yet he would not break his covenant with him, Ps. lxxxix. 34. Christ, the great preacher, was the Son of David.
3. King of Jerusalem. This he mentions, (1.) As that which was a very great aggravation of his sin. He was a king. God had done much for him, in raising him to the throne, and yet he had so ill requited him; his dignity made the bad example and influence of his sin the more dangerous, and many would follow his pernicious ways; especially as he was king of Jerusalem, the holy city, where God's temple was, and of his own building too, where the priests, the Lord's ministers, were, and his prophets who had taught him better things. (2.) As that which might give some advantage to what he wrote, for where the word of a king is there is power. He thought it no disparagement to him, as a king, to be a preacher; but the people would regard him the more as a preacher because he was a king. If men of honour would lay out themselves to do good, what a great deal of good might they do! Solomon looked as great in the pulpit, preaching the vanity of the world, as in his throne of ivory, judging.
The Chaldee-paraphrase (which, in this book, makes very large additions to the text, or comments upon it, all along) gives this account of Solomon's writing this book, That by the spirit of prophecy he foresaw the revolt of the ten tribes from his son, and, in process of time, the destruction of Jerusalem and the house of the sanctuary, and the captivity of the people, in the foresight of which he said, Vanity of vanities, all is vanity; and to that he applies many passages in this book.
II. The general scope and design of the book. What is it that this royal preacher has to say? That which he aims at is, for the making of us truly religious, to take down our esteem of and expectation from the things of this world. In order to this, he shows,
1. That they are all vanity, v. 2. This is the proposition he lays down and undertakes to prove: Vanity of vanities, all is vanity. It was no new text; his father David had more than once spoken to the same purport. The truth itself here asserted is, that all is vanity, all besides God and considered as abstract from him, the all of this world, all worldly employments and enjoyments, the all that is in the world (1 John ii. 16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Ps. xxxix. 5, 6), and, if there were not another life after this, were made in vain (Ps. lxxxix. 47); and those things, considered in reference to man (whatever they are in themselves), are vanity. They are impertinent to the soul, foreign, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Ps. iv. 2), nor lift up our souls to it (Ps. xxiv. 4), for we shall but weary ourselves for it, Heb. ii. 13. It is expressed here very emphatically; not only, All is vain, but in the abstract, All is vanity; as if vanity were the proprium quarto modo--property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities. This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job xxxiii. 14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it--saith the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak contemptuously of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (1 Kings iv. 33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Ps. xvii. 14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in God's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which God had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance.
2. That they are insufficient to make us happy. And for this he appeals to men's consciences: What profit has a man of all the pains he takes? v. 3. Observe here, (1.) The business of this world described. It is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. It is labour under the sun; that is a phrase peculiar to this book, where we meet with it twenty-eight times. There is a world above the sun, a world which needs not the sun, for the glory of God is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Matt. xx. 12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest. (2.) The benefit of that business enquired into: What profit has a man of all that labour? Solomon says (Prov. xiv. 23), In all labour there is profit; and yet here he denies that there is any profit. As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Prov. xxii. 5), so it is called profit, but the question is whether it be really so or no. And here he determines that it is not, that it is not a real benefit, that it is not a remaining benefit. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us. [1.] As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in an abundance, Luke xii. 15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour? Early up, and never the nearer. [2.] As to the soul, and the life that is to come, we may much more truly say, What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires, will not atone for the sin of the soul, nor cure its diseases, nor contervail the loss of it; what profit will they be of to the soul in death, in judgment, or in the everlasting state? The fruit of our labour in heavenly things is meat that endures to eternal life, but the fruit of our labour for the world is only meat that perishes.
Adam Clarke: Commentary on the Bible - 1831
1:1: The words of the Preacher - Literally, "The words of Choheleth, son of David, king of Jerusalem." But the Targum explains it thus: "The words of the prophecy, which Choheleth prophesied; the same is Solomon, son of David the king, who was in Jerusalem. For when Solomon, king of Israel, saw by the spirit of prophecy that the kingdom of Rehoboam his son was about to be divided with Jeroboam, the son of Nebat; and the house of the sanctuary was about to be destroyed, and the people of Israel sent into captivity; he said in his word - Vanity of vanities is all that I have labored, and David my father; they are altogether vanity." The word קהלת Koheleth is a feminine noun, from the root קהל kahal, to collect, gather together, assemble; and means, she who assembles or collects a congregation; translated by the Septuagint, ekklhsiasthv, a public speaker, a speaker in an assembly; and hence translated by us a preacher. In my old MS. Bible it is explained thus: a talker to the peple; or togyder cleping.
Albert Barnes: Notes on the Bible - 1834
1:1: Preacher - literally, Convener. No one English word represents the Hebrew קהלת qô heleth adequately. Though capable, according to Hebrew usage, of being applied to men in office, it is strictly a feminine participle, and describes a person in the act of calling together an assembly of people as if with the intention of addressing them. The word thus understood refers us to the action of Wisdom personified Pro 1:20; Pro 8:8. In Proverbs and here, Solomon seems to support two characters, speaking sometimes in the third person as Wisdom instructing the assembled people, at other times in the first person. So our Lord speaks of Himself (compare Luk 11:49 with Mat 23:34) as Wisdom, and as desiring Luk 13:34 to gather the people together for instruction; It is unfortunate that the word "Preacher" does not bring this personification before English minds, but a different idea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: the Preacher: Ecc 1:12, Ecc 7:27, Ecc 12:8-10; Neh 6:7; Psa 40:9; Isa 61:1; Jon 3:2; Pe2 2:5
king: Ecc 1:12; Kg1 11:42, Kg1 11:43; Ch2 9:30, Ch2 10:17-19
Carl Friedrich Keil and Franz Delitzsch
1:1
The title, Eccles 1:1, The words of Koheleth, son of David, king in Jerusalem, has been already explained in the Introduction. The verse, which does not admit of being properly halved, is rightly divided by "son of David" by the accent Zakef; for the apposition, "king in Jerusalem," does not belong to "David," but to "Koheleth." In several similar cases, such as Ezek 1:3, the accentuation leaves the designation of the oppositional genitive undefined; in Gen 10:21 it proceeds on an erroneous supposition; it is rightly defined in Amos 1:1, for example, as in the passage before us. That "king" is without the article, is explained from this, that it is determined by "in Jerusalem," as elsewhere by "of Israel" ("Judah"). The expression (cf. 4Kings 14:23) is singular.
Geneva 1599
1:1 The words of the (a) 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.
(a) 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.
John Gill
1:1 The words of the preacher,.... Or the preacher's sermon. The whole book is one continued discourse, and an excellent one it is; consisting not of mere words, but of solid matter; of things of the greatest importance, clothed with words apt and acceptable, which the preacher sought out, Eccles 12:10. The Targum is,
"the words of the prophecy, which the preacher, who is Solomon, prophesied.''
According to which this book is prophetic; and so it interprets it, and owns it to be Solomon's. The word "Koheleth", rendered "preacher", is by some taken to be a proper name of Solomon; who, besides the name of Solomon, his parents gave him, and Jedidiah, as the Lord called him, had the name of Koheleth; nay, the Jews say (i), he had seven names, and to these three add four more, Agur, Jake, Ithiel, and Lemuel; the word by many is left untranslated (k); but it seems rather to be an appellative, and is by some rendered "gathered", or the "soul gathered" (l). Solomon had apostatized from the church and people of God, and had followed idols; but now was brought back by repentance, and was gathered into the fold, from whence he had strayed as a lost sheep; and therefore chooses to call himself by this name, when he preached his recantation sermon, as this book may be said to be. Others rather render it, "the gatherer" (m); and was so called, as the Jewish writers say (n), either because he gathered and got much wisdom, as it is certain he did; or because he gathered much people from all parts, to hear his wisdom, 3Kings 4:34; in which he was a type of Christ, Gen 49:10; or this discourse of his was delivered in a large congregation, got together for that purpose; as he gathered and assembled together the heads and chief of the people, at the dedication of the temple, 3Kings 8:1; so he might call them together to hear the retraction he made of his sins and errors, and repentance for them: and this might justly entitle him to the character of a "preacher", as we render it, an office of great honour, as well as of great importance to the souls of men; which Solomon, though a king, did not disdain to appear in; as David his father before him, and Noah before him, the father, king, and governor of the new world, Ps 34:11. The word used is in the feminine gender, as ministers of the Gospel are sometimes expressed by a word of the like kind; and are called maidens, Ps 68:11; to denote their virgin purity, and uncorruptness in doctrine and conversation: and here some respect may be had to Wisdom, or Christ, frequently spoken of by Solomon, as a woman, and who now spoke by him; which is a much better reason for the use of the word than his effeminacy, which his sin or his old age had brought him to. The word "soul" may be supplied, as by some, and be rendered, "the preaching soul" (o); since, no doubt, he performed his work as such with all his heart and soul. He further describes himself by his descent,
the son of David; which he mentions either as an honour to him, that he was the son of so great, so wise, so holy, and good a man; or as an aggravation of his fall, that being the descendant of such a person, and having had so religious an education, and so good an example before him, and yet should sin so foully as he had done; and it might also encourage him, that he had interest in the sure mercies of David, and in the promises made to him, that when his children sinned, they should be chastised, yet his lovingkindness and covenant should not depart from them.
King of Jerusalem; not of Jerusalem only, but of all Israel, for as yet no division was made; see Eccles 1:12. In Jerusalem, the city of Wisdom, as Jarchi observes, where many wise and good men dwelt, as well as it was the metropolis of the nation; and, which was more, it was the city where the temple stood, and where the worship of God was performed, and his priests ministered, and his people served him; and yet he, their king, that should have set them a better example, fell into idolatry!
(i) Shirhashirim Rabba, fol. 2. 3. Midrash Kohelet, fol. 60. 3. (k) "Koheleth", Broughton, Pagninus, Montanus, Cocceius. Rambachius. (l) , "anima congregata", Cocceius, (m) "Collector", Arabic version; "congregator, q. d. sapientia congregatrix", Amama, Rambachius; "the gathering soul, either recollecting itself, or by admonitions gathering others", Lightfoot, vol. 2. p. 76. (n) Shirhashirim Rabba, fol. 2. 3. & Jarchi, Aben Ezra, & Baruch in loc. Pesikta Rabbati apud Yalkut, ut supra. (in Kohelet, l. 1.) (o) "Concionatrix anima", Vatablus, Piscator.
John Wesley
1:1 The preacher - Who was not only a king, but also a teacher of God's people: who having sinned grievously in the eyes of all the world, thought himself obliged to publish his repentance, and to give publick warning to all, to avoid those rocks upon which he had split.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INTRODUCTION. (Ecc. 1:1-18)
the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Eccles 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher."
of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.
1:21:2: Ունայնութի՛ւն ունայնութեանց ասաց Ժողովօղն։ Ունայնութիւն ունայնութեանց՝ ամենայն ինչ ընդունա՛յն է[8440]։ [8440] Ոմանք. Ամենայն ինչ սնոտի է։
2 Ունայնութիւն ունայնութեանց, - ասաց Ժողովողը, - ունայնութիւն ունայնութեանց. ամէն ինչ ունայն է:
2 Ունայնութի՜ւն ունայնութեանց, ըսաւ Ժողովողը, Ունայնութի՜ւն ունայնութեանց, ամէն բան ունայնութիւն է։
Ունայնութիւն ունայնութեանց, ասաց Ժողովօղն, ունայնութիւն ունայնութեանց, ամենայն ինչ ընդունայն է:

1:2: Ունայնութի՛ւն ունայնութեանց ասաց Ժողովօղն։ Ունայնութիւն ունայնութեանց՝ ամենայն ինչ ընդունա՛յն է[8440]։
[8440] Ոմանք. Ամենայն ինչ սնոտի է։
2 Ունայնութիւն ունայնութեանց, - ասաց Ժողովողը, - ունայնութիւն ունայնութեանց. ամէն ինչ ունայն է:
2 Ունայնութի՜ւն ունայնութեանց, ըսաւ Ժողովողը, Ունայնութի՜ւն ունայնութեանց, ամէն բան ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Суета сует, сказал Екклесиаст, суета сует, всё суета!
1:2 ματαιότης ματαιοτης superficiality ματαιοτήτων ματαιοτης superficiality εἶπεν επω say; speak ὁ ο the Ἐκκλησιαστής εκκλησιαστης superficiality ματαιοτήτων ματαιοτης superficiality τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality
1:2 הֲבֵ֤ל hᵃvˈēl הֶבֶל breath הֲבָלִים֙ hᵃvālîm הֶבֶל breath אָמַ֣ר ʔāmˈar אמר say קֹהֶ֔לֶת qōhˈeleṯ קֹהֶלֶת speaker הֲבֵ֥ל hᵃvˌēl הֶבֶל breath הֲבָלִ֖ים hᵃvālˌîm הֶבֶל breath הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הָֽבֶל׃ hˈāvel הֶבֶל breath
1:2. vanitas vanitatum dixit Ecclesiastes vanitas vanitatum omnia vanitasVanity of vanities, said Ecclesiastes: vanity of vanities, and all is vanity.
2. Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.
1:2. Ecclesiastes said: Vanity of vanities! Vanity of vanities, and all is vanity!
1:2. Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.
Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity:

1:2 Суета сует, сказал Екклесиаст, суета сует, всё суета!
1:2
ματαιότης ματαιοτης superficiality
ματαιοτήτων ματαιοτης superficiality
εἶπεν επω say; speak
ο the
Ἐκκλησιαστής εκκλησιαστης superficiality
ματαιοτήτων ματαιοτης superficiality
τὰ ο the
πάντα πας all; every
ματαιότης ματαιοτης superficiality
1:2
הֲבֵ֤ל hᵃvˈēl הֶבֶל breath
הֲבָלִים֙ hᵃvālîm הֶבֶל breath
אָמַ֣ר ʔāmˈar אמר say
קֹהֶ֔לֶת qōhˈeleṯ קֹהֶלֶת speaker
הֲבֵ֥ל hᵃvˌēl הֶבֶל breath
הֲבָלִ֖ים hᵃvālˌîm הֶבֶל breath
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
הָֽבֶל׃ hˈāvel הֶבֶל breath
1:2. vanitas vanitatum dixit Ecclesiastes vanitas vanitatum omnia vanitas
Vanity of vanities, said Ecclesiastes: vanity of vanities, and all is vanity.
1:2. Ecclesiastes said: Vanity of vanities! Vanity of vanities, and all is vanity!
1:2. Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Суета сует. Евр. hebel (от халдейского habal — дымиться, испаряться) значит: дым, пар, дыхание, в переносном смысле: ничтожество, бесполезная вещь, тленность, суетность. Этим именем называются языческие боги (Втор 32:21; Иер 14:22), как не приносящие никакой пользы человеку (Иер 16:19), всякая бесполезная вещь, тщетное, напрасное действие (Ис 30:7; 49:4), фантастические мысли (Пс 93:11), безрадостная, скорбная жизнь (Иов 7:16). Выражение «суета сует» указывает на высшую степень ничтожности, бесполезности. Ничтожным, по Екклезиасту, является все. Но в 3: и след. стихах это «все» ограничивается существующим и происходящим «под солнцем», т. е. в пределах земного, конечного бытия. Да и в этом случае понятие суетности у Екклезиаста нуждается в некотором ограничении. Все вещи и явления, по планам провидения, имеют свои цели, осуществляя которые они не могут быть признаны бесполезными, ничтожными (ср. 3:11: все соделал Он прекрасным в свое время). Ничтожными они являются, в сознании Екклезиаста, лишь в отношении к той цели человеческих стремлений, которая заключается в достижении совершенного, абсолютного счастья — Ithron.

По отношению к этой цели все в мире ничтожно, бесполезно, тщетно. Ничто не в состоянии дать человеку непреходящего счастья.
Adam Clarke: Commentary on the Bible - 1831
1:2: Vanity of vanities - As the words are an exclamation, it would be better to translate, O vanity of vanities! Emptiness of emptinesses.
True, substantial good is not to be found in any thing liable to change and corruption.
The author referred to in the introduction begins his paraphrase thus: -
"O vain deluding world! whose largest gifts
Thine emptiness betray, like painted clouds,
Or watery bubbles: as the vapor flies,
Dispersed by lightest blast, so fleet thy joys,
And leave no trace behind. This serious truth
The royal preacher loud proclaims, convinced
By sad experience; with a sigh repeats
The mournful theme, that nothing here below
Can solid comfort yield: 'tis all a scene.
Of vanity, beyond the power of words
To express, or thought conceive. Let every man
Survey himself, then ask, what fruit remains
Of all his fond pursuits? What has he gain'd,
By toiling thus for more than nature's wants
Require? Why thus with endlness projects rack'd
His heated brain, and to the laboring mind,
Repose denied? Why such expense of time,
That steals away so fast, and ne'er looks back?Could man his wish obtain, how short the space
For his enjoyment! No less transient here
The time of his duration, than the things
Thus anxiously pursued. For, as the mind,
In search of bliss, fix'd on no solid point,
For ever fluctuates; so our little frames,
In which we glory, haste to their decline,
Nor permanence can find. The human race
Drop like autumnal leaves, by spring revived:
One generation from the stage of life
Withdraws, another comes, and thus makes room
For that which follows. Mightiest realms decay,
Sink by degrees; and lo! new form'd estates
Rise from their ruins. Even the earth itself,
Sole object of our hopes and fears,
Shall have its period, though to man unknown."
Albert Barnes: Notes on the Bible - 1834
1:2: Vanity - This word הבל hebel, or, when used as a proper name, in Gen 4:2, "Abel", occurs no less than 37 times in Ecclesiastes, and has been called the key of the book. Primarily it means "breath," "light wind;" and denotes what:
(1) passes away more or less quickly and completely;
(2) leaves either no result or no adequate result behind, and therefore
(3) fails to satisfy the mind of man, which naturally craves for something permanent and progressive: it is also applied to:
(4) idols, as contrasted with the Living, Eternal, and Almighty God, and, thus, in the Hebrew mind, it is connected with sin.
In this book it is applied to all works on earth, to pleasure, grandeur, wisdom, the life of man, childhood, youth, and length of days, the oblivion of the grave, wandering and unsatisfied desires, unenjoyed possessions, and anomalies in the moral government of the world.
Solomon speaks of the world-wide existence of "vanity," not with bitterness or scorn, but as a fact, which forced itself on him as he advanced in knowledge of men and things, and which he regards with sorrow and perplexity. From such feelings he finds refuge by contrasting this with another fact, which he holds with equal firmness, namely, that the whole universe is made and is governed by a God of justice, goodness, and power. The place of vanity in the order of Divine Providence - unknown to Solomon, unless the answer be indicated in Ecc 7:29 - is explained to us by Paul, Rom. 8, where its origin is traced to the subjugation and corruption of creation by sin as a consequence of the fall of man; and its extinction is declared to be reserved until after the Resurrection in the glory and liberty of the children of God.
Vanity of vanities - A well-known Hebrew idiom signifying vanity in the highest degree. Compare the phrase, "holy of holies."
All - Solomon includes both the courses of nature and the works of man Ecc 1:4-11. Compare Rom 8:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Ecc 2:11, Ecc 2:15, Ecc 2:17, Ecc 2:19, Ecc 2:21, Ecc 2:23, Ecc 2:26, Ecc 3:19, Ecc 4:4, Ecc 4:8, Ecc 4:16, Ecc 5:10, Ecc 6:11, Ecc 11:8, Ecc 11:10, Ecc 12:8; Psa 39:5, Psa 39:6, Psa 62:9, Psa 62:10, Psa 144:4; Rom 8:20
Carl Friedrich Keil and Franz Delitzsch
1:2
The book begins artistically with an opening section of the nature of a preamble. The ground-tone of the whole book at once sounds in Eccles 1:2, which commences this section, "O vanity of vanities, saith Koheleth, O vanity of vanities! All is vain." As at Is 40:1 (vid., l.c.) it is a question whether by "saith" is meant a future or a present utterance of God, so here and at Eccles 12:8 whether "saith" designates the expression of Koheleth as belonging to history or as presently given forth. The language admits both interpretations, as e.g., "saith," with God as the subject, 2Kings 23:3, is meant historically, and in Is 49:5 of the present time. We understand "saith" here, as e.g., Is 36:4, "Thus saith ... the king of Assyria," of something said now, not of something said previously, since it is those presently living to whom the Solomon redivivus, and through him the author of this book, preaches the vanity of all earthly things. The old translators take "vanity of vanities" in the nominative, as if it were the predicate; but the repetition of the expression shows that it is an exclamation = O vanitatem vanitatum. The abbreviated connecting form of הבל is here not punctuated הבל, after the form חדר (חדר) and the like, but הבל, after the manner of the Aram. ground-form עבד; cf. Ewald, 32b. Jerome read differently: In Hebraeo pro vanitate vanitatum ABAL ABALIM scriptum est, quod exceptis lxx interpretibus omnes similiter transtulerunt ἀτμὸς ἀτμἰδων sive ἀτμῶν. Hěvěl primarily signifies a breath, and still bears this meaning in post-bibl. Heb., e.g., Schabbath 119b: "The world exists merely for the sake of the breath of school-children" (who are the hope of the future). Breath, as the contrast of that which is firm and enduring, is the figure of that which has no support, no continuance. Regarding the superlative expression, "Vanity of vanities," vid., the Song 1:1. "Vanity of vanities" is the non plus ultra of vanity, - vanity in the highest degree. The double exclamation is followed by a statement which shows it to be the result of experience. "All is vain" - the whole (of the things, namely, which present themselves to us here below for our consideration and use) is vanity.
Geneva 1599
1:2 (b) Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.
(b) 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.
John Gill
1:2 Vanity of vanities, saith the preacher,.... This is the preacher's text; the theme and subject he after enlarges upon, and proves by an induction of particulars; it is the sum of the whole book;
vanity of vanities, all is vanity; most extremely vain, exceedingly so, the height of vanity: this is repeated, both for the confirmation of it, men being hard of belief of it; and to show how much the preacher was affected with it himself, and to affect others with the same. The Targum reads, "vanity of vanities in this world"; which is right as to the sense of the passage; for though the world, and all things in it, were made by God, and are very good; yet, in comparison of him, are less than nothing, and vanity; and especially as become subject to it through sin, a curse being brought upon the earth by it; and all the creatures made for the use of men liable to be abused, and are abused, through luxury, intemperance, and cruelty; and the whole world usurped by Satan, as the god of it. Nor is there anything in it, and put it all together, that can give satisfaction and contentment; and all is fickle, fluid, transitory, and vanishing, and in a short time will come to an end: the riches of the world afford no real happiness, having no substance in them, and being of no long continuance; nor can a man procure happiness for himself or others, or avert wrath to come, and secure from it; and especially these are vanity, when compared with the true riches, the riches of grace and glory, which are solid, substantial, satisfying, and are for ever: the honours of this world are empty things, last a very short time; and are nothing in comparison of the honour that comes from God, and all the saints have, in the enjoyment of grace here, and glory hereafter: the sinful pleasures of life are imaginary things, short lived ones; and not to be mentioned with spiritual pleasures, enjoyed in the house of God, under the word and ordinances; and especially with those pleasures, for evermore, at the right hand of God. Natural wisdom and knowledge, the best thing in the world; yet much of it is only in opinion; a great deal of it false; and none saving, and of any worth, in comparison of the knowledge of Christ, and of God in Christ; all the forms of religion and external righteousness, where there is not the true fear and grace of God, are all vain and empty things. Man, the principal creature in the world, is "vain man"; that is his proper character in nature and religion, destitute of grace: every than is vain, nay, vanity itself; high and low, rich and poor, learned or unlearned; nay, man at his best estate, as worldly and natural, is so; as even Adam was in his state of innocence, being fickle and mutable, and hence he fell, Ps 39:5; and especially his fallen posterity, whose bodies are tenements of clay; their beauty vain and deceitful; their circumstances changeable; their minds empty of all that is good; their thoughts and imaginations vain; their words, and works, and actions, and their whole life and conversation; they are not at all to be trusted in for help, by themselves or others. The Targum is,
"when Solomon, king of Israel, saw, by the spirit of prophecy, that the kingdom of Rehoboam his son would be divided with Jeroboam, the son of Nebat; and that Jerusalem, and the house of the sanctuary, would be destroyed, and the people of the children of Israel would be carried captive; he said, by his word, Vanity of vanities in this world, vanity of vanities; all that I and my father David have laboured for, all is vanity!''
John Wesley
1:2 Vanity - Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith - Upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All - All worldly things. Is vanity - Not in themselves for they are God's creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are not only vanity but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.
Robert Jamieson, A. R. Fausset and David Brown
1:2 The theme proposed of the first part of his discourse.
Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Ex 26:33); "servant of servants" (Gen 9:25). The repetition increases the force.
all--Hebrew, "the all"; all without exception, namely, earthly things.
vanity--not in themselves, for God maketh nothing in vain (Ti1 4:4-5), but vain when put in the place of God and made the end, instead of the means (Ps 39:5-6; Ps 62:9; Mt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Rom 8:20).
1:31:3: Զի՞նչ աւելի է մարդոյ յամենայն վաստակս իւր զոր տաժանի ընդ արեգակամբ[8441]։ [8441] Ոմանք. Յամենայն ՚ի վաստակս... ՚ի ներքոյ արեգական։
3 Ի՞նչ օգուտ ունի մարդ իր ողջ չարչարանքից, որ տանջւում է արեգակի ներքոյ:[1][1] Իմաստի յստակութեան համար այստեղ հետեւել ենք եբրայերէն բնագրին:
3 Ի՞նչ օգուտ կ’ունենայ մարդ Արեւուն տակ քաշած բոլոր աշխատանքէն։
Զի՞նչ աւելի է մարդոյ յամենայն վաստակս իւր զոր տաժանի ընդ արեգակամբ:

1:3: Զի՞նչ աւելի է մարդոյ յամենայն վաստակս իւր զոր տաժանի ընդ արեգակամբ[8441]։
[8441] Ոմանք. Յամենայն ՚ի վաստակս... ՚ի ներքոյ արեգական։
3 Ի՞նչ օգուտ ունի մարդ իր ողջ չարչարանքից, որ տանջւում է արեգակի ներքոյ:[1]
[1] Իմաստի յստակութեան համար այստեղ հետեւել ենք եբրայերէն բնագրին:
3 Ի՞նչ օգուտ կ’ունենայ մարդ Արեւուն տակ քաշած բոլոր աշխատանքէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Что пользы человеку от всех трудов его, которыми трудится он под солнцем?
1:3 τίς τις.1 who?; what? περισσεία περισσεια overflow τῷ ο the ἀνθρώπῳ ανθρωπος person; human ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil αὐτοῦ αυτος he; him ᾧ ος who; what μοχθεῖ μοχθεω under; by τὸν ο the ἥλιον ηλιος sun
1:3 מַה־ mah- מָה what יִּתְרֹ֖ון yyiṯrˌôn יִתְרֹון profit לָֽ lˈā לְ to † הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour שֶֽׁ šˈe שַׁ [relative] יַּעֲמֹ֖ל yyaʕᵃmˌōl עמל labour תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:3. quid habet amplius homo de universo labore suo quod laborat sub soleWhat hath a man more of all his labour, that he taketh under the sun?
3. What profit hath man of all his labour wherein he laboureth under the sun?
1:3. What more does a man have from all his labor, as he labors under the sun?
1:3. What profit hath a man of all his labour which he taketh under the sun?
What profit hath a man of all his labour which he taketh under the sun:

1:3 Что пользы человеку от всех трудов его, которыми трудится он под солнцем?
1:3
τίς τις.1 who?; what?
περισσεία περισσεια overflow
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ἐν εν in
παντὶ πας all; every
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
ος who; what
μοχθεῖ μοχθεω under; by
τὸν ο the
ἥλιον ηλιος sun
1:3
מַה־ mah- מָה what
יִּתְרֹ֖ון yyiṯrˌôn יִתְרֹון profit
לָֽ lˈā לְ to
הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour
שֶֽׁ šˈe שַׁ [relative]
יַּעֲמֹ֖ל yyaʕᵃmˌōl עמל labour
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:3. quid habet amplius homo de universo labore suo quod laborat sub sole
What hath a man more of all his labour, that he taketh under the sun?
1:3. What more does a man have from all his labor, as he labors under the sun?
1:3. What profit hath a man of all his labour which he taketh under the sun?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Что пользы человеку. Еврейское слово Ithron в Библии ни paзу не встречается. По мнению гебраистов, оно значит: остающееся, непреходящее. Блаженный Иероним вопрос 3: стиха передает словами: quid superest, т. e. что остается? Григорий Нисский выражает его еще яснее: «какое из видимых благ пребывает всегда тем же?» Словом Ithron, таким образом, обозначается счастье постоянное, устойчивое, вечное — в отличие от счастья временного, скоропреходящего, призрачного. Свой вопрос, приводят ли к какому-либо прочному счастью все усилия людей, Екклезиаст оставляет здесь без ответа. Но этот ответ был уже дан самым решительным образом во втором стихе, в признании суетности всего.
Adam Clarke: Commentary on the Bible - 1831
1:3: What profit hath a man - What is the sum of the real good he has gained by all his toils in life? They, in themselves, have neither made him contented nor happy.
Albert Barnes: Notes on the Bible - 1834
1:3: What profit ... - The question often repeated is the great practical inquiry of the book; it receives its final answer in Ecc 12:13-14. When this question was asked, the Lord had not yet spoken Mat 11:28. The word "profit" (or pre-eminence) is opposed to "vanity."
Hath a man - Rather, hath man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: profit: Ecc 2:22, Ecc 3:9, Ecc 5:16; Pro 23:4, Pro 23:5; Isa 55:2; Hab 2:13, Hab 2:18; Mat 16:26; Mar 8:36, Mar 8:37; Joh 6:27
under: Ecc 2:11, Ecc 2:19, Ecc 4:3, Ecc 4:7, Ecc 5:18, Ecc 6:12, Ecc 7:11, Ecc 8:15-17, Ecc 9:3, Ecc 9:6, Ecc 9:13
Carl Friedrich Keil and Franz Delitzsch
1:3
With this verse commences the proof for this exclamation and statement: "What profit hath a man of all his labour which he laboureth in under the sun?!" An interrogative exclamation, which leads to the conclusion that never anything right, i.e., real, enduring, satisfying, comes of it.יתרון, profit, synon. with Mothar, Eccles 3:19, is peculiar to this book (= Aram. יוּתרן). A primary form, יתרון, is unknown. The punctator Simson (Cod. 102a of the Leipzig University Lib.f. 5a) rightly blames those who use ויתּרון, in a liturgical hymn, of the Day of Atonement. The word signifies that which remains over, either, as here, clear gain, profit, or that which has the pre-eminence, i.e., superiority, precedence, or is the foremost. "Under the sun" is the designation of the earth peculiar to this book, - the world of men, which we are wont to call the sublunary world. שׁ has not the force of an accusative of manner, but of the obj. The author uses the expression, "Labour wherein I have laboured," Eccles 2:19-20; Eccles 5:17, as Euripides, similarly, μοχθεῖν μόχθον. He now proceeds to justify the negative contained in the question, "What profit?"
Geneva 1599
1:3 What profit hath a man of all his (c) labour which he taketh under the sun?
(c) 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.
John Gill
1:3 What profit hath a man of all his labour which he taketh under the sun? This is a general proof of the vanity of all things, since there is no profit arises to a man of all his labour; for, though it is put by way of question, it carries in it a strong negative. All things a man enjoys he gets by labour; for man, through sin, is doomed and born unto it, Job 5:7; he gets his bread by the sweat of his brow, which is a part of the curse for sin; and the wealth and riches got by a diligent hand, with a divine blessing, are got by labour; and so all knowledge of natural and civil things is acquired through much labour and weariness of the flesh; and these are things a man labours for "under the sun", which measures out the time of his labour: when the sun riseth, man goeth forth to his labour; and, by the light and comfortable warmth of it, he performs his work with more exactness and cheerfulness; in some climates, and in some seasons, its heat, especially at noon, makes labour burdensome, which is called, bearing "the heat and burden of the day", Mt 20:12; and, when it sets, it closes the time of service and labour, and therefore the servant earnestly desires the evening shadow, Job 7:2. But now, of what profit and advantage is all this labour man takes under the sun, towards his happiness in the world above the sun? that glory and felicity, which lies in super celestial places in Christ Jesus? none at all. Or, "what remains of all his labour?" (p) as it may be rendered; that is, after death: so the Targum,
"what is there remains to a man after he is dead, of all his labour which he laboured under the sun in this world?''
nothing at all. He goes naked out of the world as he came into it; he can carry nothing away with him of all his wealth and substance he has acquired; nor any of his worldly glory, and grandeur, and titles of honour; these all die with him, his glory does not descend after him; wherefore it is a clear case that all these things are vanity of vanities; see Job 1:21. And, indeed, works of righteousness done by men, and trusted in, and by which they labour to establish a justifying righteousness, are of no profit and advantage to them in the business of justification and salvation; indeed, when these are done from right principles, and with right views, the labour in them shall not be in vain; God will not forget it; it shall have a reward of grace, though not of debt.
(p) "quid habet amplius homo?" V. L. "quid residui?" Vatablus, Piscator, Mercerus, Gejerus, Rambachius; "quantum enim homini reliquum est, post omnem saum laborem?" Tigurine version.
John Wesley
1:3 What profit - What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after. His labour - Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.
Robert Jamieson, A. R. Fausset and David Brown
1:3 What profit . . . labour--that is, "What profit" as to the chief good (Mt 16:26). Labor is profitable in its proper place (Gen 2:15; Gen 3:19; Prov 14:23).
under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.
1:41:4: Ազգ երթայ եւ ազգ գայ՝ եւ երկիրս յաւիտեա՛ն կայ[8442]։ [8442] Ոմանք. Եւ երկիր յաւիտեան։
4 Սերունդ է գնում, սերունդ է գալիս, բայց երկիրը մնում է յաւերժ:
4 Ազգ կ’երթայ եւ ազգ կու գայ, Բայց երկիրը միշտ կը կենայ։
Ազգ երթայ եւ ազգ գայ. եւ երկիրս յաւիտեան կայ:

1:4: Ազգ երթայ եւ ազգ գայ՝ եւ երկիրս յաւիտեա՛ն կայ[8442]։
[8442] Ոմանք. Եւ երկիր յաւիտեան։
4 Սերունդ է գնում, սերունդ է գալիս, բայց երկիրը մնում է յաւերժ:
4 Ազգ կ’երթայ եւ ազգ կու գայ, Բայց երկիրը միշտ կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Род проходит, и род приходит, а земля пребывает во веки.
1:4 γενεὰ γενεα generation πορεύεται πορευομαι travel; go καὶ και and; even γενεὰ γενεα generation ἔρχεται ερχομαι come; go καὶ και and; even ἡ ο the γῆ γη earth; land εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἕστηκεν ιστημι stand; establish
1:4 דֹּ֤ור dˈôr דֹּור generation הֹלֵךְ֙ hōlēḵ הלך walk וְ wᵊ וְ and דֹ֣ור ḏˈôr דֹּור generation בָּ֔א bˈā בוא come וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity עֹמָֽדֶת׃ ʕōmˈāḏeṯ עמד stand
1:4. generatio praeterit et generatio advenit terra vero in aeternum statOne generation passeth away, and another generation cometh: but the earth standeth for ever.
4. One generation goeth, and another generation cometh; and the earth abideth for ever.
1:4. A generation passes away, and a generation arrives. But the earth stands forever.
1:4. [One] generation passeth away, and [another] generation cometh: but the earth abideth for ever.
One generation passeth away, and [another] generation cometh: but the earth abideth for ever:

1:4 Род проходит, и род приходит, а земля пребывает во веки.
1:4
γενεὰ γενεα generation
πορεύεται πορευομαι travel; go
καὶ και and; even
γενεὰ γενεα generation
ἔρχεται ερχομαι come; go
καὶ και and; even
ο the
γῆ γη earth; land
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἕστηκεν ιστημι stand; establish
1:4
דֹּ֤ור dˈôr דֹּור generation
הֹלֵךְ֙ hōlēḵ הלך walk
וְ wᵊ וְ and
דֹ֣ור ḏˈôr דֹּור generation
בָּ֔א bˈā בוא come
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
עֹמָֽדֶת׃ ʕōmˈāḏeṯ עמד stand
1:4. generatio praeterit et generatio advenit terra vero in aeternum stat
One generation passeth away, and another generation cometh: but the earth standeth for ever.
1:4. A generation passes away, and a generation arrives. But the earth stands forever.
1:4. [One] generation passeth away, and [another] generation cometh: but the earth abideth for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Невозможность прочного человеческого счастья выражается уже в неустойчивости и постоянной смене человеческих поколений при неизменности и прочности неодушевленной природы. «Что суетнее той суеты, — говорит блаженный Иероним, — что земля, созданная для людей, пребывает, а сам человек, господин земли, мгновенно распадается в прах?»
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 One generation passeth away, and another generation cometh: but the earth abideth for ever. 5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. 6 The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits. 7 All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again. 8 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
To prove the vanity of all things under the sun, and their insufficiency to make us happy, Solomon here shows, 1. That the time of our enjoyment of these things is very short, and only while we accomplish as a hireling his day. We continue in the world but for one generation, which is continually passing away to make room for another, and we are passing with it. Our worldly possessions we very lately had from others, and must very shortly leave to others, and therefore to us they are vanity; they can be no more substantial than that life which is the substratum of them, and that is but a vapour, which appears for a little while and then vanishes away. While the stream of mankind is continually flowing, how little enjoyment has one drop of that stream of the pleasant banks between which it glides! We may give God the glory of that constant succession of generations, in which the world has hitherto had its existence, and will have to the end of time, admitting his patience in continuing that sinful species and his power in continuing that dying species. We may be also quickened to do the work of our generation diligently, and serve it faithfully, because it will be over shortly; and, in concern for mankind in general, we should consult the welfare of succeeding generations; but as to our own happiness, let us not expect it within such narrow limits, but in an eternal rest and consistency. 2. That when we leave this world we leave the earth behind us, that abides for ever where it is, and therefore the things of the earth can stand us in no stead in the future state. It is well for mankind in general that the earth endures to the end of time, when it and all the works in it shall be burnt up; but what is that to particular persons, when they remove to the world of spirits? 3. That the condition of man is, in this respect, worse than that even of the inferior creatures: The earth abides for ever, but man abides upon the earth but a little while. The sun sets indeed every night, yet it rises again in the morning, as bright and fresh as ever; the winds, though they shift their point, yet in some point or other still they are; the waters that go to the sea above ground come from it again under ground. But man lies down and rises not, Job xiv. 7, 12. 4. That all things in this world are movable and mutable, and subject to a continual toil and agitation, constant in nothing but inconstancy, still going, never resting; it was but once that the sun stood still; when it is risen it is hastening to set, and, when it is set, hastening to rise again (v. 5); the winds are ever and anon shifting (v. 6), and the waters in a continual circulation (v. 7), it would be of as bad consequence for them to stagnate as for the blood in the body to do so. And can we expect rest in a world where all things are thus full of labour (v. 8), on a sea that is always ebbing and flowing, and her waves continually working and rolling? 5. That though all things are still in motion, yet they are still where they were; The sun parts (as it is in the margin), but it is to the same place; the wind turns till it comes to the same place, and so the waters return to the place whence they came. Thus man, after all the pains he takes to find satisfaction and happiness in the creature, is but where he was, still as far to seek as ever. Man's mind is as restless in its pursuits as the sun, and wind, and rivers, but never satisfied, never contented; the more it has of the world the more it would have; and it would be no sooner filled with the streams of outward prosperity, the brooks of honey and butter (Job xx. 17), than the sea is with all the rivers that run into it; it is still as it was, a troubled sea that cannot rest. 6. That all things continue as they were from the beginning of the creation, 2 Pet. iii. 4. The earth is where it was; the sun, and winds, and rivers, keep the same course that ever they did; and therefore, if they have never yet been sufficient to make a happiness for man, they are never likely to be so, for they can but yield the same comfort that they have yielded. We must therefore look above the sun for satisfaction, and for a new world. 7. That this world is, at the best, a weary land: All is vanity, for all is full of labour. The whole creation is made subject to this vanity ever since man was sentenced to eat bread in the sweat of his brows. If we survey the whole creation, we shall see all busy; all have enough to do to mind their own business; none will be a portion or happiness for man; all labour to serve him, but none prove a help-meet for him. Man cannot express how full of labour all things are, can neither number the laborious nor measure the labours. 8. That our senses are unsatisfied, and the objects of them unsatisfying. He specifies those senses that perform their office with least toil, and are most capable of being pleased: The eye is not satisfied with seeing, but is weary of seeing always the same sight, and covets novelty and variety. The ear is fond, at first, of a pleasant song or tune, but soon nauseates it, and must have another; both are surfeited, but neither satiated, and what was most grateful becomes ungrateful. Curiosity is still inquisitive, because still unsatisfied, and the more it is humoured the more nice and peevish it grows, crying, Give, give.
Adam Clarke: Commentary on the Bible - 1831
1:4: One generation passeth away - Men succeed each other in unceasing generations: but the earth is still the same; it undergoes no change that leads to melioration, or greater perfection. And it will continue the same לעולם leolam, during the whole course of time; till the end of all things arrives.
Albert Barnes: Notes on the Bible - 1834
1:4: Vanity is shown in mankind, the elements, and all that moves on earth; the same course is repeated again and again without any permanent result or real progress; and events and people alike are forgotten.
Abideth - The apparent permanence of the earth increases by contrast the transitory condition of its inhabitants.
Ever - The word does not here absolutely signify "eternity" (compare Ecc 3:11 note), but a certainly short period (compare Exo 21:6): here it might be paraphrased "as long as this world, this present order of things, lasts."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: One generation: Ecc 6:12; Gen. 5:3-31, Gen 11:20-32, Gen 36:9-19, Gen 47:9; Exo 1:6, Exo 1:7, Exo 6:16-27; Psa 89:47, Psa 89:48, Psa 90:9, Psa 90:10; Zac 1:5
but: Psa 102:24-28, Psa 104:5, Psa 119:90, Psa 119:91; Mat 24:35; Pe2 3:10-13
Carl Friedrich Keil and Franz Delitzsch
1:4
"One generation passeth away, and another generation cometh: and the earth remaineth for ev." The meaning is not that the earth remains standing, and thus (Hitz.) approaches no limit (for what limit for it could be had in view?); it is by this very immoveable condition that it fulfils, according to the ancient notion, its destiny, Ps 119:90. The author rather intends to say that in this sphere nothing remains permanent as the fixed point around which all circles; generations pass away, others appear, and the earth is only the firm territory, the standing scene, of this ceaseless change. In reality, both things may be said of the earth: that it stands for ever without losing its place in the universe, and that it does not stand for ever, for it will be changed and become something else. But the latter thought, which appertains to the history of redemption, Ps 102:26., is remote from the Preacher; the stability of the earth appears to him only as the foil of the growth and decay everlastingly repeating themselves. Elster, in this fact, that the generations of men pass away, and that, on the contrary, the insensate earth under their feet remains, rightly sees something tragic, as Jerome had already done: Quid hac vanius vanitate, quam terram manere, quae hominum causa facta est, et hominem ipsum, terrae dominum, tam repente in pulverem dissolvi? The sun supplies the author with another figure. This, which he thinks of in contrast with the earth, is to him a second example of ceaseless change with perpetual sameness. As the generations of men come and go, so also does the sun.
Geneva 1599
1:4 [One] generation passeth away, and [another] generation cometh: but the earth abideth for (d) ever.
(d) One man dies after another, and the earth remains longest, even to the last day, which yet is subject to corruption.
John Gill
1:4 One generation passeth away, and another generation cometh,.... This shows that a man can have no profit of all his labour under the sun, because of his short continuance; as soon almost as he has got anything by his labour, he must leave it: not only particular persons, but families, nations, and kingdoms; even all the inhabitants of the world, that are contemporaries, live together in the same age, in a certain period of time; these gradually go off by death, till the whole generation is consumed, as the generation of the Israelites in the wilderness were. Death is meant by passing away; it is a going out of time into eternity; a departure out of this world to another; a quitting of the earthly house of this tabernacle for the grave, the house appointed for all living; it is man's going to his long home: and this is going the way of all the earth; in a short time a whole race or generation of men go off the stage of the world, and then another succeeds (q); they come in by birth; and men are described from their birth by such as "come into the world"; for which there is a set time, as well as for going out, Jn 1:9; and these having been a while in the world, go off to make room for another generation; and so things have been from the beginning of the world, and will be to the end of it. Homer (r) illustrates this by the succession of leaves of trees; as is the generation of trees, he says, such is that of men; some leaves, the wind sheds them on the ground; others the budding forest puts forth, and they grow in their room in the springtime; so is the generation of men; one is born, and another ceases. Now death puts an end to all a man's enjoyments got by labour, his riches, honour, and natural knowledge; these all cease with him, and therefore he has no profit of all his labour under the sun;
but the earth abideth for ever; for a long time, until the dissolution of all things; and then, though that and all in it will be burnt up, yet it will rather be changed than destroyed; the form of it will be altered, when the substance of it will continue; it will not be annihilated, but renewed and refined. This is mentioned to show that the earth, which was made for man, of which he is the inhabitant and proprietor, is more stable than he himself; he soon passes off from it, but that continues; he returns to the earth, from whence he came, but that remains as it did; he dies, and leaves the earth behind him, and all his acquisitions in it; and therefore what profit has he of all his labours on it? Besides, that remains to have the same things transacted on it, over and over again, as has been already; God, that made it for men to dwell in, has determined the times before appointed, and the bounds of men's habitations in it; he has appointed who shall dwell on it, and where, in successive generations; and till all these men are born and gone off, age after age, the earth shall continue, and then pass through its last change. The Targum is,
"the earth stands for ever, to bear the vengeance that is to come upon the world for the sins of the children of men.''
The Midrash Tanchuma, as Jarchi observes, interprets it of all the righteous of Israel, called the earth; and he himself, of the meek that shall inherit the earth: says R. Isaac (s),
"one kingdom comes, and another goes, but Israel abideth for ever.''
(q) "Nihil enim semper floret, aetas succedit aetati", Cicero. Orat. Philip. 11. (r) Iliad. 6. v. 146, &c. So Musaeus apud Clement. Stromat. l. 6. p 649. "Ut silvae foliis", &c. Horat. de Arte Poctica, v. 60. (s) Apud R. Joseph. Titatzak in loc.
John Wesley
1:4 Passeth - Men continue but for one, and that a short age, and then they leave all their possessions, and therefore they cannot be happy here, because happiness must needs be unchangeable and eternal; or else the certain knowledge of the approaching loss of all these things will rob a man of solid contentment in them. Abideth - Through all successive generations of men; and therefore man is more mutable than the very earth upon which he stands, and which, together with all the comforts which he enjoyed in it, he leaves behind to be possessed by others.
Robert Jamieson, A. R. Fausset and David Brown
1:4 earth . . . for ever-- (Ps 104:5). While the earth remains the same, the generations of men are ever changing; what lasting profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (Ps 102:26).
1:51:5: Ծագէ՛ արեգակն՝ եւ մտանէ արեգակն եւ ՚ի տեղի իւր ձգի։
5 Արեգակը ծագում, արեգակը մայր է մտնում եւ վերադառնում է իր տեղը, որտեղից ծագել է:
5 Նաեւ արեւը կը ծագի ու արեւը մարը կը մտնէ Եւ իր ծագած տեղը արտորալով կը դառնայ։
Ծագէ արեգակն, եւ մտանէ արեգակն եւ ի տեղի իւր ձգի ի ծագել իւրում:

1:5: Ծագէ՛ արեգակն՝ եւ մտանէ արեգակն եւ ՚ի տեղի իւր ձգի։
5 Արեգակը ծագում, արեգակը մայր է մտնում եւ վերադառնում է իր տեղը, որտեղից ծագել է:
5 Նաեւ արեւը կը ծագի ու արեւը մարը կը մտնէ Եւ իր ծագած տեղը արտորալով կը դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Восходит солнце, и заходит солнце, и спешит к месту своему, где оно восходит.
1:5 καὶ και and; even ἀνατέλλει ανατελλω spring up; rise ὁ ο the ἥλιος ηλιος sun καὶ και and; even δύνει δυνω set; sink ὁ ο the ἥλιος ηλιος sun καὶ και and; even εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him ἕλκει ελκυω draw; drag
1:5 וְ wᵊ וְ and זָרַ֥ח zārˌaḥ זרח flash up הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun וּ û וְ and בָ֣א vˈā בוא come הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and אֶ֨ל־ ʔˌel- אֶל to מְקֹומֹ֔ו mᵊqômˈô מָקֹום place שֹׁואֵ֛ף šôʔˈēf שׁאף gasp זֹורֵ֥חַֽ zôrˌēₐḥ זרח flash up ה֖וּא hˌû הוּא he שָֽׁם׃ šˈām שָׁם there
1:5. oritur sol et occidit et ad locum suum revertitur ibique renascensThe sun riseth, and goeth down, and returneth to his place: and there rising again,
5. The sun also ariseth, and the sun goeth down, and hasteth to his place where he ariseth.
1:5. The sun rises and sets; it returns to its place, and from there, being born again,
1:5. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose:

1:5 Восходит солнце, и заходит солнце, и спешит к месту своему, где оно восходит.
1:5
καὶ και and; even
ἀνατέλλει ανατελλω spring up; rise
ο the
ἥλιος ηλιος sun
καὶ και and; even
δύνει δυνω set; sink
ο the
ἥλιος ηλιος sun
καὶ και and; even
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
ἕλκει ελκυω draw; drag
1:5
וְ wᵊ וְ and
זָרַ֥ח zārˌaḥ זרח flash up
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
וּ û וְ and
בָ֣א vˈā בוא come
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
אֶ֨ל־ ʔˌel- אֶל to
מְקֹומֹ֔ו mᵊqômˈô מָקֹום place
שֹׁואֵ֛ף šôʔˈēf שׁאף gasp
זֹורֵ֥חַֽ zôrˌēₐḥ זרח flash up
ה֖וּא hˌû הוּא he
שָֽׁם׃ šˈām שָׁם there
1:5. oritur sol et occidit et ad locum suum revertitur ibique renascens
The sun riseth, and goeth down, and returneth to his place: and there rising again,
1:5. The sun rises and sets; it returns to its place, and from there, being born again,
1:5. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Но и в жизни природы, так же как в жизни человечества, происходит постоянная сменяемость. И здесь все движется, все течет, но только не вперед, а вокруг, следовательно, всегда по одному и тому же пути, вечно по одному и тому же шаблону. Таково, прежде всего, движение солнца.

Спешит к месту своему, точнее с еврейского: «задыхаясь, спешит к месту своему». Выражение указывает на утомление от вечно однообразного движения.
Adam Clarke: Commentary on the Bible - 1831
1:5: Ecc 1:6
These verses are confused by being falsely divided. The first clause of the sixth should be joined to the fifth verse.
"The sun also ariseth, and the sun goeth down, and hasteth to his place where he ariseth; going to the south, and circulating to the north."
Albert Barnes: Notes on the Bible - 1834
1:5: Hasteth ... - literally, at his place panting (in his eagerness) riseth he there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: sun: Gen 8:22; Psa 19:4-6, Psa 89:36, Psa 89:37, Psa 104:19-23; Jer 33:20
hasteth: Heb. panteth, Jos 10:13, Jos 10:14; Psa 42:1; Hab 3:11
Carl Friedrich Keil and Franz Delitzsch
1:5
"And the sun ariseth, the sun goeth down, and it hasteth (back) to its place, there to rise again." It rises and sets again, but its setting is not a coming to rest; for from its place of resting in the west it must rise again in the morning in the east, hastening to fulfil its course. Thus Hitzig rightly, for he takes "there to rise again" as a relative clause; the words may be thus translated, but strictly taken, both participles stand on the same level; שׁואף (panting, hastening) is like בּא in Eccles 1:4, the expression of the present, and זו that of the fut. instans: ibi (rursus) oriturus; the accentuation also treats the two partic. as co-ordinate, for Tiphcha separates more than Tebir; but it is inappropriate that it gives to ואל־ם the greater disjunctive Zakef Quaton (with Kadma going before). Ewald adopts this sequence of the accents, for he explains: the sun goes down, and that to its own place, viz., hastening back to it just by its going down, where, panting, it again ascends. But that the sun goes down to the place of its ascending, is a distorted thought. If "to its place" belongs to "goeth," then it can refer only to the place of the going down, as e.g., Benjamin el-Nahawendi (Neubauer, Aus der Petersb. Bibl. p. 108) explains: "and that to its place," viz., the place of the going down appointed for it by the Creator, with reference to Ps 104:19, "the sun knoweth his going down." But the שׁם, which refers back to "its place," opposes this interpretation; and the phrase שׁו cannot mean "panting, rising," since שאף in itself does not signify to pant, but to snatch at, to long eagerly after anything, thus to strive, panting after it (cf. Job 7:2; Ps 119:131), which accords with the words "to its place," but not with the act of rising. And how unnatural to think of the rising sun, which gives the impression of renewed youth, as panting! No, the panting is said of the sun that has set, which, during the night, and thus without rest by day and night, must turn itself back again to the east (Ps 19:7), there anew to commence its daily course. Thus also Rashi, the lxx, Syr., Targ., Jerome, Venet., and Luther. Instead of שׁו, Grtz would read שׁב אף, redit (atque) etiam; but שׁו is as characteristic of the Preacher's manner of viewing the world as סובב וגו, Eccles 1:6, and ין, Eccles 1:8. Thus much regarding the sun. Many old interpreters, recently Grtz, and among translators certainly the lxx, refer also Eccles 1:6 to the sun. The Targ. paraphrases the whole verse of the state of the sun by day and night, and at the spring and autumn equinox, according to which Rashi translates הרוּח, la volont (du soleil). But along with the sun, the wind is also referred to as a third example of restless motion always renewing itself. The division of the verses is correct; Eccles 1:6 used of the sun would overload the figure, and the whole of Eccles 1:6 therefore refers to the wind.
John Gill
1:5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. The sun rises in the morning and sets at evening in our hemisphere, according to the appearance of things; and then it makes haste to go round the other hemisphere in the night: it "pants", as the word (t) signifies; the same figure is used by other writers (u); like a man out of breath with running; so this glorious body, which rejoiceth as a strong man to run his race, and whose circuit is from one end of the heavens to the other, Ps 19:5; is in haste to get to the place where he rose in the morning, and there he makes no stop, but pursues his course in the same track again. By this instance is exemplified the succession of the generations of men one after another, as the rising and setting of the sun continually follows each other; and also sets forth the restless state of things in the world, which, like the sun, are never at a stand, but always moving, and swiftly taking their course; and likewise the changeable state of man, who, like the rising sun, and when at noon day, is in flourishing circumstances, and in the height of prosperity, but as this declines and sets, so he has his declining times and days of adversity. Moreover, like the rising sun, he comes into this world and appears for a while, and then, like the setting sun, he dies; only with this difference, in which the sun has the preference to him, as the earth before had; the sun hastens and comes to its place from whence it arose, but man lies down and rises not again till the heavens be no more, and never returns to his place in this world, that knows him no more, Job 7:10. The Jews (w) say, before the sun of one righteous, man sets, the sun of another righteous man rises.
(t) "anhelus", Montanus, Tigurine version; "anhelat", Drusius, Piscator, Cocceius, Amama; "anhelaus est", Rambachius; "doth he breathe", Broughton. (u) "Placebits anhelat", Claudian. Epigrarm. "Equis oriens afflavit anhelis", Virgil. Georgic. l. 1. v. 250. Aeneid, l. 5. (w) Apud R. Joseph. Titatzak in loc. Midrash Kohelet in loc.
John Wesley
1:5 The sun - The sun is in perpetual motion, rising, setting, and rising again, and so constantly repeating its course in all succeeding days, and years, and ages; and the like he observes concerning the winds and rivers, Eccles 1:6-7, and the design of these similitudes seem to be; to shew the vanity of all worldly things, and that man's mind can never be satisfied with them, because there is nothing in the world but a constant repetition of the same things, which is so irksome, that the consideration thereof hath made some persons weary of their lives; and there is no new thing under the sun, as is added in the foot of the account, Eccles 1:9, which seems to be given us as a key to understand the meaning of the foregoing passages. And this is certain from experience that the things of this world are so narrow, and the mind of man so vast, that there must be something new to satisfy the mind; and even delightful things by too frequent repetition, are so far from yielding satisfaction, that they grow tedious and troublesome.
Robert Jamieson, A. R. Fausset and David Brown
1:5 (Ps 19:5-6). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (Ps 19:5, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor MAURER, "And (that too, returning) to his place, where panting he riseth."
1:61:6: ՚Ի ծագել իւրում ելանէ ընդ հարաւ, եւ պատի ընդ հիւսւսիւ, պատելով պատի. գնայ հողմ, եւ ՚ի շրջանս իւր դառնայ հողմ[8443]։ [8443] Բազումք. Եւ պատէ զհիւսւսով։
6 Հողմը ելնում է դէպի հարաւ եւ դառնում է դէպի հիւսիս, պտտուելով պտտւում՝ փչում է հողմը եւ վերադառնում նորից իր շրջապտոյտին:
6 Հովը դէպի հարաւ կ’երթայ Ու դէպի հիւսիս կը պտըտի։Հովը ասդին անդին պտըտելով Կ’երթայ, իր շրջաններուն համեմատ կը դառնայ։
Ելանէ ընդ հարաւ, եւ պատի ընդ հիւսիսիւ, պատելով պատի. գնայ հողմ, եւ ի շրջանս իւր դառնայ հողմ:

1:6: ՚Ի ծագել իւրում ելանէ ընդ հարաւ, եւ պատի ընդ հիւսւսիւ, պատելով պատի. գնայ հողմ, եւ ՚ի շրջանս իւր դառնայ հողմ[8443]։
[8443] Բազումք. Եւ պատէ զհիւսւսով։
6 Հողմը ելնում է դէպի հարաւ եւ դառնում է դէպի հիւսիս, պտտուելով պտտւում՝ փչում է հողմը եւ վերադառնում նորից իր շրջապտոյտին:
6 Հովը դէպի հարաւ կ’երթայ Ու դէպի հիւսիս կը պտըտի։Հովը ասդին անդին պտըտելով Կ’երթայ, իր շրջաններուն համեմատ կը դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Идет ветер к югу, и переходит к северу, кружится, кружится на ходу своем, и возвращается ветер на круги свои.
1:6 ἀνατέλλων ανατελλω spring up; rise αὐτὸς αυτος he; him ἐκεῖ εκει there πορεύεται πορευομαι travel; go πρὸς προς to; toward νότον νοτος south wind καὶ και and; even κυκλοῖ κυκλοω encircle; surround πρὸς προς to; toward βορρᾶν βορρας north wind κυκλοῖ κυκλοω encircle; surround κυκλῶν κυκλος travel; go τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even ἐπὶ επι in; on κύκλους κυκλος he; him ἐπιστρέφει επιστρεφω turn around; return τὸ ο the πνεῦμα πνευμα spirit; wind
1:6 הֹולֵךְ֙ hôlēḵ הלך walk אֶל־ ʔel- אֶל to דָּרֹ֔ום dārˈôm דָּרֹום south וְ wᵊ וְ and סֹובֵ֖ב sôvˌēv סבב turn אֶל־ ʔel- אֶל to צָפֹ֑ון ṣāfˈôn צָפֹון north סֹובֵ֤ב׀ sôvˈēv סבב turn סֹבֵב֙ sōvˌēv סבב turn הֹולֵ֣ךְ hôlˈēḵ הלך walk הָ hā הַ the ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and עַל־ ʕal- עַל upon סְבִיבֹתָ֖יו sᵊvîvōṯˌāʸw סָבִיב surrounding שָׁ֥ב šˌāv שׁוב return הָ hā הַ the רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:6. gyrat per meridiem et flectitur ad aquilonem lustrans universa circuitu pergit spiritus et in circulos suos regrediturMaketh his round by the south, and turneth again to the north: the spirit goeth forward surveying all places round about, and returneth to his circuits.
6. The wind goeth toward the south, and turneth about unto the north; it turneth about continually in its course, and the wind returneth again to its circuits.
1:6. it circles through the south, and arcs toward the north. The spirit continues on, illuminating everything in its circuit, and turning again in its cycle.
1:6. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits:

1:6 Идет ветер к югу, и переходит к северу, кружится, кружится на ходу своем, и возвращается ветер на круги свои.
1:6
ἀνατέλλων ανατελλω spring up; rise
αὐτὸς αυτος he; him
ἐκεῖ εκει there
πορεύεται πορευομαι travel; go
πρὸς προς to; toward
νότον νοτος south wind
καὶ και and; even
κυκλοῖ κυκλοω encircle; surround
πρὸς προς to; toward
βορρᾶν βορρας north wind
κυκλοῖ κυκλοω encircle; surround
κυκλῶν κυκλος travel; go
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἐπὶ επι in; on
κύκλους κυκλος he; him
ἐπιστρέφει επιστρεφω turn around; return
τὸ ο the
πνεῦμα πνευμα spirit; wind
1:6
הֹולֵךְ֙ hôlēḵ הלך walk
אֶל־ ʔel- אֶל to
דָּרֹ֔ום dārˈôm דָּרֹום south
וְ wᵊ וְ and
סֹובֵ֖ב sôvˌēv סבב turn
אֶל־ ʔel- אֶל to
צָפֹ֑ון ṣāfˈôn צָפֹון north
סֹובֵ֤ב׀ sôvˈēv סבב turn
סֹבֵב֙ sōvˌēv סבב turn
הֹולֵ֣ךְ hôlˈēḵ הלך walk
הָ הַ the
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
סְבִיבֹתָ֖יו sᵊvîvōṯˌāʸw סָבִיב surrounding
שָׁ֥ב šˌāv שׁוב return
הָ הַ the
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:6. gyrat per meridiem et flectitur ad aquilonem lustrans universa circuitu pergit spiritus et in circulos suos regreditur
Maketh his round by the south, and turneth again to the north: the spirit goeth forward surveying all places round about, and returneth to his circuits.
1:6. it circles through the south, and arcs toward the north. The spirit continues on, illuminating everything in its circuit, and turning again in its cycle.
1:6. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: По-видимому самая свободная из стихий — воздух в действительности вечно повторяет одно и то же движение, движение по одной и той же окружности. Следует заметить, что однообразие в движении ветра было особенно заметно для жителя Палестины. Там с осеннего равноденствия до ноября господствует северо-западный ветер; с ноября до февраля — западный и юго-западный ветры, с февраля до июня — восточный, с июля — северный в перемежку с другими.
Adam Clarke: Commentary on the Bible - 1831
1:6: "The wind is continually whirling about, and the wind returneth upon its whirlings."
It is plain, from the clause which I have restored to the fifth verse, that the author refers to the approximations of the sun to the northern and southern tropics, viz., of Cancer and Capricorn.
All the versions agree in applying the first clause of the sixth verse to the sun, and not to the wind. Our version alone has mistaken the meaning. My old MS. Bible is quite correct:
The sunne riisith up, and goth doun, and to his place turnith agein; and there agein riising, goth about bi the south, and then agein to the north.
The author points out two things here:
1. Day and night, marked by the appearance of the sun above the horizon; proceeding apparently from east to west; where he sinks under the horizon, and appears to be lost during the night.
2. His annual course through the twelve signs of the zodiac, when, from the equinoctial, he proceeds southward to the tropic of Capricorn; and thence turneth about towards the north, till he reaches the tropic of Cancer; and so on.
Albert Barnes: Notes on the Bible - 1834
1:6: More literally, Going toward the south and veering toward the north, veering, veering goes the wind; and to its veerings the wind returns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: The wind: This verse should be connected with the preceding, and rendered, "The sun also riseth, and the sun goeth down, and hasteth to his place where he arose; going toward the south, and turning about unto the north. The wind whirleth about continually," etc. Alluding, in the former part, to the apparent daily motion of the sun from east to west, and to his annual course through the signs of the zodiac. Job 37:9, Job 37:17; Psa 107:25, Psa 107:29; Jon 1:4; Mat 7:24, Mat 7:27; Joh 3:8; Act 27:13-15
Carl Friedrich Keil and Franz Delitzsch
1:6
"It goeth to the south, and turneth to the north; the wind goeth ever circling, and the wind returneth again on its circuits." Thus designedly the verse is long-drawn and monotonous. It gives the impression of weariness. שׁב may be 3rd pret. with the force of an abstract present, but the relation is here different from that in 5a, where the rising, setting, and returning stand together, and the two former lie backwards indeed against the latter; here, on the contrary, the circling motion and the return to a new beginning stand together on the same line; שׁב is thus a part., as the Syr. translates it. The participles represent continuance in motion. In Eccles 1:4 the subjects stand foremost, because the ever anew beginning motion belongs to the subject; in Eccles 1:5 and Eccles 1:6, on the contrary, the pred. stands foremost, and the subject in Eccles 1:6 is therefore placed thus far back, because the first two pred. were not sufficient, but required a third for their completion. That the wind goes from the south (דּרום, R. דר, the region of the most intense light) to the north (צפון, R. צפן, the region of darkness), is not so exclusively true of it as it is of the sun that it goes from the east to the west; this expression requires the generalization "circling, circling goes the wind," i.e., turning in all directions here and there; for the repetition denotes that the circling movement exhausts all possibilities. The near defining part. which is subordinated to "goeth," elsewhere is annexed by "and," e.g., Jon 1:11; cf. 2Kings 15:30; here סבב סובב , in the sense of סביב סביב, Ezek 37:2 (both times with Pasek between the words), precedes. סביבה is here the n. actionis of סבב. And "on its circuits" is not to be taken adverbially: it turns back on its circuits, i.e., it turns back on the same paths (Knobel and others), but על and שׁב are connected, as Prov 26:11; cf. Ps 19:7 : the wind returns back to its circling movements to begin them anew (Hitzig). "The wind" is repeated (cf. Eccles 2:10; Eccles 4:1) according to the figure Epanaphora or Palindrome (vid., the Introd. to Isaiah, c. 40-66). To all regions of the heavens, to all directions of the compass, its movement is ceaseless, ever repeating itself anew; there is nothing permanent but the fluctuation, and nothing new but that the old always repeats itself. The examples are thoughtfully chosen and arranged. From the currents of air, the author now passes to streams of water.
Geneva 1599
1:6 The (e) wind goeth toward the south, and turneth about to the north; it whirleth about continually, and the wind returneth again according to its circuits.
(e) 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.
John Gill
1:6 The wind goeth toward the south, and turneth about unto the north,.... The word "wind" is not in this clause in the original text, but is taken from the next, and so may be rendered, "it goeth towards the south", &c. that is, the sun (x) before mentioned, which as to its diurnal and nocturnal course in the daytime goes towards the south, and in the night towards the north; and as to its annual course before the winter solstice it goes to the south, and before the summer solstice to the north, as interpreters observe. And the Targum not only interprets this clause, but even the whole verse, of the sun, paraphrasing the whole thus,
"it goes all the side of the south in the daytime, and goes round to the side of the north in the night, by the way of the abyss; it goes its circuit, and comes to the wind of the south corner in the revolution of Nisan and Tammuz; and by its circuit it returns to the wind of the north corner in the revolution of Tisri and Tebet; it goes out of the confines of the east in the morning, and goes into the confines of the west in the evening.''
But Aben Ezra understands the whole of the wind, as our version and others do, which is sometimes in the south point of the heavens, and is presently in the north;
Tit whirleth about continually; and the wind returneth again according to his circuits; which may be meant of the circuits of the sun, which has a great influence on the wind, often raising it in a morning and laying it at night; but it is the wind itself which whirls and shifts about all the points of the compass, and returns from whence it came, where the treasures of it are. Agreeably to Solomon's account of the wind is Plato's definition of it,
"the wind is the motion of the air round about the earth (y).''
This also exemplifies the rotation of men and things, the instability, inconstancy, and restless state of all sublunary enjoyments; the unprofitableness of men's labours, who, while they labour for riches and honour, and natural knowledge, labour for the wind, and fill their belly with east wind, which cannot satisfy, Eccles 5:16; as well as the frailty of human life, which is like the wind that passes away and comes not again; and in this respect, like the rest of the instances, exceed man, which returns to its place, but man does not, Job 7:7.
(x) Jarchi, Alshech, and Titatzak, interpret it of the sun; so Mercerus, Varenius, Gejerus; accordingly Mr. Broughton renders it "he walketh to the south." (y) Definition. p. 1337. Ed. Ficin.
John Wesley
1:6 The wind - The wind also sometimes blows from one quarter of the world, and sometimes from another; successively returning to the same quarters in which it had formerly been.
Robert Jamieson, A. R. Fausset and David Brown
1:6 according to his circuits--that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.
1:71:7: Ամենայն ուխք ՚ի ծո՛վ գնան, եւ ծով ո՛չ լնու. ՚ի տեղի յոր ուխք գնան՝ ա՛նդ նոքին դառնան ՚ի գնալ։
7 Բոլոր գետերը գնում են դէպի ծով, բայց ծովը չի լցւում, եւ նորից գետերը վերադառնում են այնտեղ, որտեղով հոսել են:
7 Բոլոր գետերը ծով կ’երթան, Բայց ծովը չի լեցուիր։Այն տեղը, ուր գետերը կ’երթային, Նորէն հո՛ն կ’երթան։
Ամենայն ուղխք ի ծով գնան, եւ ծով ոչ լնու. ի տեղի յոր ուղխք գնան` անդ նոքին դառնան ի գնալ:

1:7: Ամենայն ուխք ՚ի ծո՛վ գնան, եւ ծով ո՛չ լնու. ՚ի տեղի յոր ուխք գնան՝ ա՛նդ նոքին դառնան ՚ի գնալ։
7 Բոլոր գետերը գնում են դէպի ծով, բայց ծովը չի լցւում, եւ նորից գետերը վերադառնում են այնտեղ, որտեղով հոսել են:
7 Բոլոր գետերը ծով կ’երթան, Բայց ծովը չի լեցուիր։Այն տեղը, ուր գետերը կ’երթային, Նորէն հո՛ն կ’երթան։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Все реки текут в море, но море не переполняется: к тому месту, откуда реки текут, они возвращаются, чтобы опять течь.
1:7 πάντες πας all; every οἱ ο the χείμαρροι χειμαρρους travel; go εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even ἡ ο the θάλασσα θαλασσα sea οὐκ ου not ἔσται ειμι be ἐμπιμπλαμένη εμπιπλημι fill in; fill up εἰς εις into; for τόπον τοπος place; locality οὗ ος who; what οἱ ο the χείμαρροι χειμαρρους travel; go ἐκεῖ εκει there αὐτοὶ αυτος he; him ἐπιστρέφουσιν επιστρεφω turn around; return τοῦ ο the πορευθῆναι πορευομαι travel; go
1:7 כָּל־ kol- כֹּל whole הַ ha הַ the נְּחָלִים֙ nnᵊḥālîm נַחַל wadi הֹלְכִ֣ים hōlᵊḵˈîm הלך walk אֶל־ ʔel- אֶל to הַ ha הַ the יָּ֔ם yyˈom יָם sea וְ wᵊ וְ and הַ ha הַ the יָּ֖ם yyˌom יָם sea אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG] מָלֵ֑א mālˈē מָלֵא full אֶל־ ʔel- אֶל to מְקֹ֗ום mᵊqˈôm מָקֹום place שֶׁ֤ šˈe שַׁ [relative] הַ ha הַ the נְּחָלִים֙ nnᵊḥālîm נַחַל wadi הֹֽלְכִ֔ים hˈōlᵊḵˈîm הלך walk שָׁ֛ם šˈām שָׁם there הֵ֥ם hˌēm הֵם they שָׁבִ֖ים šāvˌîm שׁוב return לָ lā לְ to לָֽכֶת׃ lˈāḵeṯ הלך walk
1:7. omnia flumina intrant mare et mare non redundat ad locum unde exeunt flumina revertuntur ut iterum fluantAll the rivers run into the sea, yet the sea doth not overflow: unto the place from whence the rivers come, they return, to flow again.
7. All the rivers run into the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again.
1:7. All rivers enter into the sea, and the sea does not overflow. To the place from which the rivers go out, they return, so that they may flow again.
1:7. All the rivers run into the sea; yet the sea [is] not full; unto the place from whence the rivers come, thither they return again.
All the rivers run into the sea; yet the sea [is] not full; unto the place from whence the rivers come, thither they return again:

1:7 Все реки текут в море, но море не переполняется: к тому месту, откуда реки текут, они возвращаются, чтобы опять течь.
1:7
πάντες πας all; every
οἱ ο the
χείμαρροι χειμαρρους travel; go
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
ο the
θάλασσα θαλασσα sea
οὐκ ου not
ἔσται ειμι be
ἐμπιμπλαμένη εμπιπλημι fill in; fill up
εἰς εις into; for
τόπον τοπος place; locality
οὗ ος who; what
οἱ ο the
χείμαρροι χειμαρρους travel; go
ἐκεῖ εκει there
αὐτοὶ αυτος he; him
ἐπιστρέφουσιν επιστρεφω turn around; return
τοῦ ο the
πορευθῆναι πορευομαι travel; go
1:7
כָּל־ kol- כֹּל whole
הַ ha הַ the
נְּחָלִים֙ nnᵊḥālîm נַחַל wadi
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
וְ wᵊ וְ and
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG]
מָלֵ֑א mālˈē מָלֵא full
אֶל־ ʔel- אֶל to
מְקֹ֗ום mᵊqˈôm מָקֹום place
שֶׁ֤ šˈe שַׁ [relative]
הַ ha הַ the
נְּחָלִים֙ nnᵊḥālîm נַחַל wadi
הֹֽלְכִ֔ים hˈōlᵊḵˈîm הלך walk
שָׁ֛ם šˈām שָׁם there
הֵ֥ם hˌēm הֵם they
שָׁבִ֖ים šāvˌîm שׁוב return
לָ לְ to
לָֽכֶת׃ lˈāḵeṯ הלך walk
1:7. omnia flumina intrant mare et mare non redundat ad locum unde exeunt flumina revertuntur ut iterum fluant
All the rivers run into the sea, yet the sea doth not overflow: unto the place from whence the rivers come, they return, to flow again.
1:7. All rivers enter into the sea, and the sea does not overflow. To the place from which the rivers go out, they return, so that they may flow again.
1:7. All the rivers run into the sea; yet the sea [is] not full; unto the place from whence the rivers come, thither they return again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Постоянному и однообразному движению подвержены и реки, причем это движение не производит никаких чрезвычайных перемен в мире. Сколько бы ни текли реки в море, море никогда не переполнится и не зальет собою земли. К тому месту, откуда реки текут, они возвращаются, чтобы опять течь. Этот перевод не точен, хотя и удачно выражает мысль о круговращении. ט значит: «где», а не: «откуда». Точно также בט значит: «там», «туда», а не: «оттуда». Правильный перевод этого места должен быть, таков: «к тому месту, куда реки текут, туда они всегда опять текут». Священно-писатель говорит лишь о течении рек всегда по одному и тому же направлению, а не о круговом движении водной стихии, хотя и в то время уже знали, что вода, испаряясь и образуя облака, снова падает на землю (Иов 36:27: и д.).
Adam Clarke: Commentary on the Bible - 1831
1:7: All the rivers run into the sea; yet the sea is not full - The reason is, nothing goes into it either by the; rivers or by rain, that does not come from it: and to the place whence the rivers come, whether from the sea originally by evaporation, or immediately by rain, thither they return again; for the water exhaled from the sea by evaporation is collected in the clouds, and in rain, etc., falls upon the tops of the mountains; and, filtered through their fissures, produce streams, several of which uniting, make rivers, which flow into the sea. The water is again evaporated by the sun; the vapors collected are precipitated; and, being filtered through the earth, become streams, etc., as before.
Albert Barnes: Notes on the Bible - 1834
1:7: The place - i. e., The spring or river-head. It would seem that the ancient Hebrews regarded the clouds as the immediate feeders of the springs (Pro 8:28, and Psa 104:10, Psa 104:13). Gen 2:6 indicates some acquaintance with the process and result of evaporation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: the rivers run: Job 38:10, Job 38:11; Psa 104:6-9
return again: Heb. return to go
Carl Friedrich Keil and Franz Delitzsch
1:7
"All rivers run into the sea, and the sea becomes not full; to the place whence the rivers came, thither they always return again." Instead of nehhárim, nehhalim was preferred, because it is the more general name for flowing waters, brooks, and rivers; נחל (from נחל, cavare), אפיק (from אפק, continere), and (Arab.) wadin (from the root-idea of stretching, extending), all three denote the channel or bed, and then the water flowing in it. The sentence, "all rivers run into the sea," is consistent with fact. Manifestly the author does not mean that they all immediately flow thither; and by "the sea" he does not mean this or that sea; nor does he think, as the Targ. explains, of the earth as a ring (גּוּשׁפּנקא, Pers. angusht-bâne, properly "finger-guard") surrounding the ocean: but the sea in general is meant, perhaps including also the ocean that is hidden. If we include this internal ocean, then the rivers which lose themselves in hollows, deserts, or inland lakes, which have no visible outlet, form no exception. But the expression refers first of all to the visible sea-basins, which gain no apparent increase by these masses of water being emptied into them: "the sea, it becomes not full;" איננּוּ (Mishn. אינו) has the reflex. pron., as at Ex 3:2; Lev 13:34, and elsewhere. If the sea became full, then there would be a real change; but this sea, which, as Aristophanes says (Clouds, 1294f.), οὐδὲν γίγνεται ἐπιῤῥηεόντων τῶν ποταμῶν πλείων, represents also the eternal sameness. In Lev 13:7, Symm., Jer., Luther, and also Zckler, translate שׁ in the sense of "from whence;" others, as Ginsburg, venture to take שׁם in the sense of משּׁם; both interpretations are linguistically inadmissible.
Generally the author does not mean to say that the rivers return to their sources, since the sea replenishes the fountains, but that where they once flow, they always for ever flow without changing their course, viz., into the all-devouring sea (Elst.); for the water rising out of the sea in vapour, and collecting itself in rain-clouds, fills the course anew, and the rivers flow on anew, for the old repeats itself in the same direction to the same end. מקום is followed by what is a virtual genitive (Ps 104:8); the accentuation rightly extends this only to הלכים; for אשׁר, according to its relation, signifies in itself ubi, Gen 39:20, and quo, Num 13:27; 3Kings 12:2 (never unde). שׁם, however, has after verbs of motion, as e.g., Jer 22:27 after שׁוב, and 1Kings 9:6 after הלך, frequently the sense of שׁמּה. And שׁוּב with ל and the infin. signifies to do something again, Hos 11:9; Job 7:7, thus: to the place whither the rivers flow, thither they flow again, eo rursus eunt. The author here purposely uses only participles, because although there is constant change, yet that which renews itself is ever the same. He now proceeds, after this brief but comprehensive induction of particulars, to that which is general.
Geneva 1599
1:7 All the rivers run into the sea; yet the sea [is] not full; to the place from (f) which the rivers come, there they return again.
(f) The sea which compasses all the earth, fills the veins of it which pour out springs and rivers into the sea again.
John Gill
1:7 All the rivers run into the sea; yet the sea is not full,.... Which flow from fountains or an formed by hasty rains; these make their way to the sea, yet the sea is not filled therewith, and made to abound and overflow the earth, as it might be expected it would. So Seneca says (z) we wonder that the accession of rivers is not perceived in the sea; and Lucretius (a) observes the same, that it is wondered at that the sea should not increase, when there is such a flow of waters to it from all quarters; besides the wandering showers and flying storms that fall into it, and yet scarce increased a drop; which he accounts for by the exhalations of the sun, by sweeping and drying winds, and by what the clouds take up. Homer (b) makes every sea, all the rivers, fountains, and wells, flow, from the main ocean. Hence Pindar (c) calls the lake or fountain Camarina the daughter of the ocean But Virgil (d) makes the rivers to flow into it, as the wise man here; with which Aristotle (e) agrees. So Lactantius (f) says, "mare quod ex fluminibus constat", the sea consists of rivers. Both may be true, for, through secret passages under ground, the waters of it are caused to pass back again to their respective places from whence they flowed, as follows;
unto the place from whence the rivers come, thither they return again; this also illustrates the succession of men, age after age, and the revolution of things in the world, their unquiet and unsettled state; and the unsatisfying nature of all things; as the sea is never full with what comes into it, so the mind of man is never satisfied with all the riches and honour he gains, or the knowledge of natural things he acquires; and it suggests that even water, as fluctuating a body as it is, yet has the advantage of men; that though it is always flowing and reflowing, yet it returns to its original place, which man does not. And from all these instances it appears that all things are vanity, and man has no profit of all his labour under the sun.
(z) Nat. Quaest. l. 3. c. 4. (a) De Rerum Natura, l. 6. (b) Iliad. 21. v. 193, &c. (c) Olymp. Ode 5. v. 4. (d) "Omnia sub magna", &c. Georgic. l. 4. v. 366, &c. (e) Meterolog. l. 1. c. 13. (f) De Orig. Error. l. 2. c. 6.
John Wesley
1:7 Is not full - So as to overflow the earth. Whereby also he intimates the emptiness of mens minds, notwithstanding all the abundance of creature comforts. Rivers come - Unto the earth in general, from whence they come or flow into the sea, and to which they return by the reflux of the sea. For he seems to speak of the visible and constant motion of the waters, both to the sea and from it, and then to it again in a perpetual reciprocation.
Robert Jamieson, A. R. Fausset and David Brown
1:7 By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (Eccles 1:9).
1:81:8: Ամենայն բան ջանիւ, եւ ո՛չ կարասցէ այր խօսել. ո՛չ յագեսցի ակն տեսանելով, եւ ո՛չ լցցի ունկն լսելով[8444]։ [8444] Ոմանք. Եւ ո՛չ ինչ կարասցէ այր։
8 Ամէն ինչ ջանք ու տքնանքով է լինում, եւ չի կարող մարդ այն պատմել. աչքը տեսնելով չի յագենում, եւ ականջը լսելով չի լցւում:
8 Բոլոր խօսքերը կը հատնին*։Մարդս խօսելու կարող չէ։Աչքը տեսնելով չի կշտանար Ու ականջը լսելով չի լեցուիր։
Ամենայն բան ջանիւ, եւ ոչ կարասցէ այր խօսել. ոչ յագեսցի ակն տեսանելով, եւ ոչ լցցի ունկն լսելով:

1:8: Ամենայն բան ջանիւ, եւ ո՛չ կարասցէ այր խօսել. ո՛չ յագեսցի ակն տեսանելով, եւ ո՛չ լցցի ունկն լսելով[8444]։
[8444] Ոմանք. Եւ ո՛չ ինչ կարասցէ այր։
8 Ամէն ինչ ջանք ու տքնանքով է լինում, եւ չի կարող մարդ այն պատմել. աչքը տեսնելով չի յագենում, եւ ականջը լսելով չի լցւում:
8 Բոլոր խօսքերը կը հատնին*։Մարդս խօսելու կարող չէ։Աչքը տեսնելով չի կշտանար Ու ականջը լսելով չի լեցուիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Все вещи в труде: не может человек пересказать всего; не насытится око зрением, не наполнится ухо слушанием.
1:8 πάντες πας all; every οἱ ο the λόγοι λογος word; log ἔγκοποι εγκοπος not δυνήσεται δυναμαι able; can ἀνὴρ ανηρ man; husband τοῦ ο the λαλεῖν λαλεω talk; speak καὶ και and; even οὐκ ου not ἐμπλησθήσεται εμπιπλημι fill in; fill up ὀφθαλμὸς οφθαλμος eye; sight τοῦ ο the ὁρᾶν οραω view; see καὶ και and; even οὐ ου not πληρωθήσεται πληροω fulfill; fill οὖς ους ear ἀπὸ απο from; away ἀκροάσεως ακροασις hearing
1:8 כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word יְגֵעִ֔ים yᵊḡēʕˈîm יָגֵעַ weary לֹא־ lō- לֹא not יוּכַ֥ל yûḵˌal יכל be able אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to דַבֵּ֑ר ḏabbˈēr דבר speak לֹא־ lō- לֹא not תִשְׂבַּ֥ע ṯiśbˌaʕ שׂבע be sated עַ֨יִן֙ ʕˈayin עַיִן eye לִ li לְ to רְאֹ֔ות rᵊʔˈôṯ ראה see וְ wᵊ וְ and לֹא־ lō- לֹא not תִמָּלֵ֥א ṯimmālˌē מלא be full אֹ֖זֶן ʔˌōzen אֹזֶן ear מִ mi מִן from שְּׁמֹֽעַ׃ ššᵊmˈōₐʕ שׁמע hear
1:8. cunctae res difficiles non potest eas homo explicare sermone non saturatur oculus visu nec auris impletur audituAll things are hard: man cannot explain them by word. The eye is not filled with seeing, neither is the ear filled with hearing.
8. All things are full of weariness; man cannot utter : the eye is not satisfied with seeing, nor the ear filled with hearing.
1:8. Such things are difficult; man is not able to explain them with words. The eye is not satisfied by seeing, nor is the ear fulfilled by hearing.
1:8. All things [are] full of labour; man cannot utter [it]: the eye is not satisfied with seeing, nor the ear filled with hearing.
All things [are] full of labour; man cannot utter [it]: the eye is not satisfied with seeing, nor the ear filled with hearing:

1:8 Все вещи в труде: не может человек пересказать всего; не насытится око зрением, не наполнится ухо слушанием.
1:8
πάντες πας all; every
οἱ ο the
λόγοι λογος word; log
ἔγκοποι εγκοπος not
δυνήσεται δυναμαι able; can
ἀνὴρ ανηρ man; husband
τοῦ ο the
λαλεῖν λαλεω talk; speak
καὶ και and; even
οὐκ ου not
ἐμπλησθήσεται εμπιπλημι fill in; fill up
ὀφθαλμὸς οφθαλμος eye; sight
τοῦ ο the
ὁρᾶν οραω view; see
καὶ και and; even
οὐ ου not
πληρωθήσεται πληροω fulfill; fill
οὖς ους ear
ἀπὸ απο from; away
ἀκροάσεως ακροασις hearing
1:8
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
יְגֵעִ֔ים yᵊḡēʕˈîm יָגֵעַ weary
לֹא־ lō- לֹא not
יוּכַ֥ל yûḵˌal יכל be able
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
דַבֵּ֑ר ḏabbˈēr דבר speak
לֹא־ lō- לֹא not
תִשְׂבַּ֥ע ṯiśbˌaʕ שׂבע be sated
עַ֨יִן֙ ʕˈayin עַיִן eye
לִ li לְ to
רְאֹ֔ות rᵊʔˈôṯ ראה see
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִמָּלֵ֥א ṯimmālˌē מלא be full
אֹ֖זֶן ʔˌōzen אֹזֶן ear
מִ mi מִן from
שְּׁמֹֽעַ׃ ššᵊmˈōₐʕ שׁמע hear
1:8. cunctae res difficiles non potest eas homo explicare sermone non saturatur oculus visu nec auris impletur auditu
All things are hard: man cannot explain them by word. The eye is not filled with seeing, neither is the ear filled with hearing.
1:8. Such things are difficult; man is not able to explain them with words. The eye is not satisfied by seeing, nor is the ear fulfilled by hearing.
1:8. All things [are] full of labour; man cannot utter [it]: the eye is not satisfied with seeing, nor the ear filled with hearing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Все вещи в труде. Еврейское dabar имеет два значения: вещь и слово. То и другое значение встречается и в книге Екклезиаста. Это дает основание многим переводчикам и толкователям начало восьмого стиха переводить: все слова слабы, бессильны (передать однообразное движение вещей). Так передает греческий и славянский перевод: Вся словеса трудно, не возможет муж глаголати: и не насытится око зрети, и не исполнится ухо слышания. Трудно сделать выбор из этих двух пониманий, так как оба они вполне отвечают контексту. Постоянное, однообразное движение вещей столь велико, что могло бы дать бесконечный материал для человеческой способности говорить, видеть и слышать.
Adam Clarke: Commentary on the Bible - 1831
1:8: All things are full of labor - It is; impossible to calculate how much anxiety, pain, labor, and fatigue are necessary in order to carry on the common operations of life. But an endless desire of gain, and an endless curiosity to unfitness a variety of results, cause men to, labor on. The eye sees much, but wishes to, see more. The ear hears of many things; but is curious to have the actual knowledge of them. So desire and curiosity carry men, under the Divine providence, through all the labors and pains of life.
Albert Barnes: Notes on the Bible - 1834
1:8: All things ... utter it - This clause, as here translated, refers to the immensity of labor. Others translate it, "all words are full of labor; they make weary the hearers," or "are feeble or insufficient" to tell the whole; and are referred to the impossibility of adequately describing labor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: full: Ecc 2:11, Ecc 2:26; Mat 11:28; Rom 8:22, Rom 8:23
man: Ecc 4:1-4, Ecc 7:24-26
the eye: Ecc 4:8, Ecc 5:10, Ecc 5:11; Psa 63:5; Pro 27:20, Pro 30:15, Pro 30:16; Mat 5:6; Rev 7:16, Rev 7:17
Carl Friedrich Keil and Franz Delitzsch
1:8
"All things are in activity; no man can utter it; the eye is not satisfied with seeing, and the ear is not full with hearing." All translators and interpreters who understand devarim here of words (lxx, Syr., and Targ.) go astray; for if the author meant to say that no words can describe this everlasting sameness with perpetual change, then he would have expressed himself otherwise than by "all words weary" (Ew., Elst., Hengst., and others); he ought at least to have said לריק יג. But also "all things are wearisome" (Knob., Hitz.), or "full of labour" (Zck.), i.e., it is wearisome to relate them all, cannot be the meaning of the sentence; for יגע does not denote that which causes weariness, but that which suffers weariness (Deut 25:18; 2Kings 7:2); and to refer the affection, instead of to the narrator, to that which is to be narrated, would be even for a poet too affected a quid pro quo. Rosenmller essentially correctly: omnes res fatigantur h. e. in perpetua versantur vicissitudine, qua fatigantur quasi. But יגעים is not appropriately rendered by fatigantur; the word means, becoming wearied, or perfectly feeble, or also: wearying oneself (cf. Eccles 10:15; Eccles 12:12), working with a strain on one's strength, fatiguing oneself (cf.יגיע, that which is gained by labour, work). This is just what these four examples are meant to show, viz., that a restless activity reaching no visible conclusion and end, always beginning again anew, pervades the whole world-all things, he says, summarizing, are in labour, i.e., are restless, hastening on, giving the impression of fatigue.
Thus also in strict sequence of thought that which follows: this unrest in the outer world reflects itself in man, when he contemplates that which is done around him; human language cannot exhaust this coming and going, this growth and decay in constant circle, and the quodlibet is so great, that the eye cannot be satisfied with seeing, nor the ear with hearing; to the unrest of things without corresponds the unrest of the mind, which through this course, in these ever repeated variations, always bringing back the old again to view, is kept in ceaseless activity. The object to dǎbbēr is the totality of things. No words can comprehend this, no sensible perception exhaust it. That which is properly aimed at here is not the unsatisfiedness of the eyes (Prov 27:20), and generally of the mind, thus not the ever-new attractive power which appertains to the eye and the ear of him who observes, but the force with which the restless activity which surrounds us lays hold of and communicates itself to us, so that we also find no rest and contentment. With שׂבע, to be satisfied, of the eye, there is appropriately interchanged נמלא, used of the funnel-shaped ear, to be filled, i.e., to be satisfied (as at Eccles 6:7). The min connected with this latter word is explained by Zck. after Hitz., "away from hearing," i.e., so that it may hear no more. This is not necessary. As saava' with its min may signify to be satisfied with anything, e.g., Eccles 6:3, Job 19:22; Ps 104:13; cf. Kal, Is 2:6, Pih. Jer 51:34; Ps 127:5. Thus mishshemoa' is understood by all the old translators (e.g., Targ. מלּמשׁמע), and thus also, perhaps, the author meant it: the eye is not satisfied with seeing, and the ear is not filled (satisfied) with hearing; or yet more in accordance with the Heb. expression: there is not an eye, i.e., no eye is satisfied, etc., restlessly hastening, giving him who looks no rest, the world goes on in its circling course without revealing anything that is in reality new.
John Gill
1:8 All things are full of labour,.... Or "are laborious" (g); gotten by labour, and attended with fatigue and weariness; riches are got by labour, and those who load themselves with thick clay, as gold and silver be, weary themselves with it; honour and glory, crowns and kingdoms, are weighty cares, and very fatiguing to those that have them; much study to acquire knowledge is a weariness to the flesh; and as men even weary themselves to commit iniquity, it is no wonder that religious exercises should be a weariness to a natural man, and a carnal professor;
man cannot utter it; or declare all the things that are laborious and fatiguing, nor all the labour they are full of; time would fail, and words be wanting to express the whole; all the vanity, unprofitableness, and unsatisfying nature of all things below the sun; particularly
the eye is not satisfied with seeing, nor the ear filled with hearing; both one and the other require new objects continually; the pleasure of these senses is blunted by the same objects constantly presented; men are always seeking new ones, and when they have got them they want others; whatever curious thing is to be seen the eye craves it; and, after it has dwelt on it a while, it grows tired of it, and wants something else to divert it; and so the ear is delighted with musical sounds, but in time loses the taste of them, and seeks for others; and in discourse and conversation never easy, unless, like the Athenians, it hears some new things, and which quickly grow stale, and then wants fresh ones still: and indeed the spiritual eye and ear will never be satisfied in this life, until the soul comes into the perfect state of blessedness, and beholds the face of God, and sees him as he is; and sees and hears what eye hath not seen, nor ear heard below. The Targum is,
"all the words that shall be in the world, the ancient prophets were weary in them, and they could not find out the ends of them; yea, a man has no power to say what shall be after him; and the eye cannot see all that shall be in the world, and the ear cannot be filled with hearing all the words of all the inhabitants of the world.''
(g) "laboriosae", Pagninus, Vatablus, Mercerus, Gejerus, Schmidt.
John Wesley
1:8 All things - Not only the sun, and winds, and rivers, but all other creatures. Labour - They are in continual restlessness and change, never abiding in the same state. Is not satisfied - As there are many things in the world vexatious to men, so even those things which are comfortable, are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses.
Robert Jamieson, A. R. Fausset and David Brown
1:8 MAURER translates, "All words are wearied out," that is, are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," &c. But it is plainly a return to the idea (Eccles 1:3) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (Eccles 1:9); for as the sun, &c., so man's laborious works move in a changeless cycle. The eye and ear are two of the taskmasters for which man toils. But these are never "satisfied" (Eccles 6:7; Prov 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (Jn 4:13-14; Rev_ 21:5).
1:91:9: Զի՞նչ է որ եղեւն, նոյն ինքն որ լինելոցն է. եւ զի՞նչ է որ արարաւն՝ նո՛յն ինքն որ առնելոցն է[8445]։ [8445] Ոմանք. Որ եղեւ, նոյն որ լինելոց է... նոյն ինքն է որ առ՛՛։
9 Այն, ինչ եղել է, նոյնն էլ պիտի լինի, եւ այն, ինչ կատարուել է, նոյնն էլ պիտի կատարուի:
9 Ինչ որ եղած է, նոյնը պիտի ըլլայ Ու ինչ որ գործուած է, նոյնը պիտի գործուի։Արեւուն տակ բնաւ նոր բան մը չկայ։
Զինչ է որ եղեւն` նոյն ինքն որ լինելոցն է. եւ զինչ է որ արարաւն, նոյն ինքն որ առնելոցն [2]է:

1:9: Զի՞նչ է որ եղեւն, նոյն ինքն որ լինելոցն է. եւ զի՞նչ է որ արարաւն՝ նո՛յն ինքն որ առնելոցն է[8445]։
[8445] Ոմանք. Որ եղեւ, նոյն որ լինելոց է... նոյն ինքն է որ առ՛՛։
9 Այն, ինչ եղել է, նոյնն էլ պիտի լինի, եւ այն, ինչ կատարուել է, նոյնն էլ պիտի կատարուի:
9 Ինչ որ եղած է, նոյնը պիտի ըլլայ Ու ինչ որ գործուած է, նոյնը պիտի գործուի։Արեւուն տակ բնաւ նոր բան մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Что было, то и будет; и что делалось, то и будет делаться, и нет ничего нового под солнцем.
1:9 τί τις.1 who?; what? τὸ ο the γεγονός γινομαι happen; become αὐτὸ αυτος he; him τὸ ο the γενησόμενον γινομαι happen; become καὶ και and; even τί τις.1 who?; what? τὸ ο the πεποιημένον ποιεω do; make αὐτὸ αυτος he; him τὸ ο the ποιηθησόμενον ποιεω do; make καὶ και and; even οὐκ ου not ἔστιν ειμι be πᾶν πας all; every πρόσφατον προσφατος fresh ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun
1:9 מַה־ mah- מָה what שֶּֽׁ ššˈe שַׁ [relative] הָיָה֙ hāyˌā היה be ה֣וּא hˈû הוּא he שֶׁ še שַׁ [relative] יִּהְיֶ֔ה yyihyˈeh היה be וּ û וְ and מַה־ mah- מָה what שֶּׁ šše שַׁ [relative] נַּֽעֲשָׂ֔ה nnˈaʕᵃśˈā עשׂה make ה֖וּא hˌû הוּא he שֶׁ še שַׁ [relative] יֵּעָשֶׂ֑ה yyēʕāśˈeh עשׂה make וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] כָּל־ kol- כֹּל whole חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:9. quid est quod fuit ipsum quod futurum est quid est quod factum est ipsum quod fiendum estWhat is it that hath been? the same thing that shall be. What is it that hath been done? the same that shall be done.
9. That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun.
1:9. What is it that has existed? The same shall exist in the future. What is it that has been done? The same shall continue to be done.
1:9. 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.
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:

1:9 Что было, то и будет; и что делалось, то и будет делаться, и нет ничего нового под солнцем.
1:9
τί τις.1 who?; what?
τὸ ο the
γεγονός γινομαι happen; become
αὐτὸ αυτος he; him
τὸ ο the
γενησόμενον γινομαι happen; become
καὶ και and; even
τί τις.1 who?; what?
τὸ ο the
πεποιημένον ποιεω do; make
αὐτὸ αυτος he; him
τὸ ο the
ποιηθησόμενον ποιεω do; make
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
πᾶν πας all; every
πρόσφατον προσφατος fresh
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
1:9
מַה־ mah- מָה what
שֶּֽׁ ššˈe שַׁ [relative]
הָיָה֙ hāyˌā היה be
ה֣וּא hˈû הוּא he
שֶׁ še שַׁ [relative]
יִּהְיֶ֔ה yyihyˈeh היה be
וּ û וְ and
מַה־ mah- מָה what
שֶּׁ šše שַׁ [relative]
נַּֽעֲשָׂ֔ה nnˈaʕᵃśˈā עשׂה make
ה֖וּא hˌû הוּא he
שֶׁ še שַׁ [relative]
יֵּעָשֶׂ֑ה yyēʕāśˈeh עשׂה make
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
כָּל־ kol- כֹּל whole
חָדָ֖שׁ ḥāḏˌāš חָדָשׁ new
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
1:9. quid est quod fuit ipsum quod futurum est quid est quod factum est ipsum quod fiendum est
What is it that hath been? the same thing that shall be. What is it that hath been done? the same that shall be done.
1:9. What is it that has existed? The same shall exist in the future. What is it that has been done? The same shall continue to be done.
1:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Постоянное, однообразное движение вещей в одном и том же направлении, движение по своей окружности, конечно, не может произвести ничего нового. Результаты его всегда одни и те же.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 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 it may be said, See, this is new? it hath been already of old time, which was before us. 11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
Two things we are apt to take a great deal of pleasure and satisfaction in, and value ourselves upon, with reference to our business and enjoyments in the world, as if they helped to save them from vanity. Solomon shows us our mistake in both.
1. The novelty of the invention, that it is such as was never known before. How grateful is it to think that none ever made such advances in knowledge, and such discoveries by it, as we, that none ever made such improvements of an estate or trade, and had the art of enjoying the gains of it, as we have. Their contrivances and compositions are all despised and run down, and we boast of new fashions, new hypotheses, new methods, new expressions, which jostle out the old, and put them down. But this is all a mistake: The thing that is, and shall be, is the same with that which has been, and that which shall be done will be but the same with that which is done, for there is no new thing under the sun, v. 9. It is repeated (v. 10) by way of question, is there any thing of which it may be said, with wonder, See, this is new; there never was the like? It is an appeal to observing men, and a challenge to those that cry up modern learning above that of the ancients. Let them name any thing which they take to be new, and though perhaps we cannot make it to appear, for want of the records of former times, yet we have reason to conclude that it has been already of old time, which was before us. What is there in the kingdom of nature of which we may say, This is new? The works were finished from the foundation of the world (Heb. iv. 3); things which appear new to us, as they do to children, are not so in themselves. The heavens were of old; the earth abides for ever; the powers of nature and the links of natural causes are still the same that ever they were. In the kingdom of Providence, though the course and method of it have not such known and certain rules as that of nature, nor does it go always in the same track, yet, in the general, it is still the same thing over and over again. Men's hearts, and the corruptions of them, are still the same; their desires, and pursuits, and complaints, are still the same; and what God does in his dealings with men is according to the scripture, according to the manner, so that it is all repetition. What is surprising to us needs not be so, for there has been the like, the like strange advancements and disappointments, the like strange revolutions and sudden turns, sudden turns of affairs; the miseries of human life have always been much the same, and mankind tread a perpetual round, and, as the sun and wind, are but where they were. Now the design of this is, (1.) To show the folly of the children of men in affecting things that are new, in imagining that they have discovered such things, and in pleasing and priding themselves in them. We are apt to nauseate old things, and to grow weary of what we have been long used to, as Israel of the manna, and covet, with the Athenians, still to tell and hear of some new thing, and admire this and the other as new, whereas it is all what has been. Tatianus the Assyrian, showing the Grecians how all the arts which they valued themselves upon owed their original to those nations which they counted barbarous, thus reasons with them: "For shame, do not call those things eureseis--inventions, which are but mimeseis--imitations." (2.) To take us off from expecting happiness or satisfaction in the creature. Why should we look for it there, where never any yet have found it? What reason have we to think that the world should be any kinder to us than it has been to those that have gone before us, since there is nothing in it that is new, and our predecessors have made as much of it as could be made? Your fathers did eat manna, and yet they are dead. See John viii. 8, 9; vi. 49. (3.) To quicken us to secure spiritual and eternal blessings. If we would be entertained with new things, we must acquaint ourselves with the things of God, get a new nature; then old things pass away, and all things become new, 2 Cor. v. 17. The gospel puts a new song into our mouths. In heaven all is new (Rev. xxi. 5), all new at first, wholly unlike the present state of things, a new world indeed (Luke xx. 35), and all new to eternity, always fresh, always flourishing. This consideration should make us willing to die, That in this world there is nothing but the same over and over again, and we can expect nothing from it more or better than we have had.
2. The memorableness of the achievement, that it is such as will be known and talked of hereafter. Many think they have found satisfaction enough in this, that their names shall be perpetuated, that posterity will celebrate the actions they have performed, the honours they have won, and the estates they have raised, that their houses shall continue for ever (Ps. xlix. 11); but herein they deceive themselves. How many former things and persons were there, which in their day looked very great and made a mighty figure, and yet there is no remembrance of them; they are buried in oblivion. Here and there one person or action that was remarkable met with a kind historian, and had the good hap to be recorded, when at the same time there were others, no less remarkable, that were dropped: and therefore we may conclude that neither shall there be any remembrance of things to come, but that which we hope to be remembered by will be either lost or slighted.
Adam Clarke: Commentary on the Bible - 1831
1:9: The thing that hath been - Every thing in the whole economy of nature has its revolutions; summer and winter, heat and cold, rain and drought, seedtime and autumn, with the whole system of corruption and generation, alternately succeed each other, so that whatever has been shall be again. There is really, physically, and philosophically, nothing absolutely new under the sun, in the course of sublunary things. The same is the case in all the revolutions of the heavens.
Albert Barnes: Notes on the Bible - 1834
1:9: Hath been ... is done - i. e., Hath happened in the course of nature ... is done by man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: that hath: Ecc 3:15, Ecc 7:10; Pe2 2:1
and there: Isa 43:19; Jer 31:22; Rev 21:1, Rev 21:5
Carl Friedrich Keil and Franz Delitzsch
1:9
"That which hath been is that which shall be, and that which is done is that which shall be done; and there is nothing new under the sun." - The older form of the language uses only אשׁר instead of מה־שּׁ, in the sense of id quod, and in the sense of quid-quid, אשׁר כל (Eccles 6:10; Eccles 7:24); but mǎh is also used by it with the extinct force of an interrogative, in the sense of quodcunque, Job 13:13, aliquid (quidquam), Gen 39:8; Prov 9:13; and mi or mi asher, in the sense of quisquis, Ex 24:14; Ex 32:33. In שׁ הוא (cf. Gen 42:14) are combined the meanings id (est) quod and idem (est) quod; hu is often the expression of the equality of two things, Job 3:19, or of self-sameness, Ps 102:28. The double clause, quod fuit ... quod factum est, comprehends that which is done in the world of nature and of men-the natural and the historical. The bold clause, neque est quidquam novi sub sole, challenges contradiction; the author feels this, as the next verse shows.
Geneva 1599
1:9 (g) 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.
(g) 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.
John Gill
1:9 The thing that hath been, it is that which shall be,.... The thing that has been seen and heard is no other than what shall be seen and heard again; so that what is now seen and heard is only what has been seen and heard before; it is but the same thing over again; and that is the reason why the eye and ear are never satisfied; the same objects, as the visible heavens and earth, and all therein, which have been from the beginning, these are they which shall be, and there is nothing else to be seen and heard, and enjoyed;
and that which is done, is that which shall be done; what is done in the present age, nay, in this year, month, or day, shall be done over again in the next;
and there is no new thing under the sun; which is to be understood of things natural, as the works of creation, which were finished from the beginning of the world, and continue as they were ever since, Heb 4:3; the various seasons of day and night, of summer and winter, of spring and autumn, of heat and cold, of seed time and harvest, come in course, as they always did; these ordinances never fail, Gen 8:22. The things before mentioned, the constant succession of men on earth, who are born into the world and die out of it, just as they always did; the sun rises and sets at its appointed time, as it did almost six thousand years ago; the winds whirl about all the points of the compass now as formerly; the rivers have the same course and recourse, and the sea its ebbing and flowing, they ever had; the same arts and sciences, trades and manufactures, obtained formerly as now, though in some circumstances there may be an improvement, and in others they grow worse; see Gen 4:2, Ex 31:3; and even such things as are thought of new invention, it may be only owing to the ignorance of former times, history failing to give us an account of them; thus the art of printing, the making of gunpowder, and the use of guns and bombs, and of the lodestone and mariner's compass, were thought to be of no long standing; and yet, according to the Chinese histories, that people were in possession of these things hundreds of years before; the circulation of the blood, supposed to be first found out by a countryman of ours in the last century, was known by Solomon, and is thought to be designed by him in Eccles 12:6; and the like may be observed of other things. The emperor Mark Antonine (f) has the very phrase , "nothing new": so Seneca (g),
"nothing new I see, nothing new I do.''
This will likewise hold good in moral things; the same vices and virtues are now as ever, and ever were as they are; men in every age were born in sin, and were transgressors from the womb; from their infancy corrupt, and in all the stages of life; there were the same luxury and intemperance, and unnatural lusts, rapine and violence, in the days of Noah and Lot, as now; in Sodom and Gomorrah, and in the old world, as in the present age; and there were some few then, as now, that were men of sobriety, honesty, truth, and righteousness. There is nothing to be excepted but preternatural things, miraculous events, which may be called new, unheard of, and wonderful ones; such as the earth's opening and swallowing men alive at once; the standing still of the sun and moon for a considerable time; the miracles wrought by the prophets of the Old and the apostles of the New Testament, and especially by Christ; and particularly the incarnation of Christ, or his birth of a virgin, that new thing made in the earth; these and such like things are made by the power of, he divine Being, who dwells above the sun, and is not bound by the laws of nature. Spiritual things may also be excepted, which are the effects of divine favour, or the produce of efficacious grace; and yet these things, though in some sense new, are also old; or there have been the same things for substance in former ages, and from the beginning, as now; such as the new covenant of grace; the new and living way to God; new creatures in Christ; a new name; the New Testament, and the doctrines of it; new ordinances, and the new commandment of love; and yet these, in some sense, are all old things, and indeed are the same in substance: there is nothing new but what is above the sun, and to be enjoyed in the realms of bliss to all eternity; and there are some things new (h), new wine in Christ's Father's kingdom, new glories, joys, and pleasures, that will never end.
(f) De Orig. Error. l. 2. c. 6. (g) "laboriosae", Pagninus, Vatablus, Mercerus, Gejerus, Schmidt. (h) Vid. R. Alshech in loc.
John Wesley
1:9 There is - There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. No new thing - In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Rather, "no new thing at all"; as in Num 11:6. This is not meant in a general sense; but there is no new source of happiness (the subject in question) which can be devised; the same round of petty pleasures, cares, business, study, wars, &c., being repeated over and over again [HOLDEN].
1:101:10: Եւ ո՛չ է ամենայն առժամայն ընդ արեգակամբ. զի զոր խօսիցի ոք՝ եւ ասիցէ. Ահաւասիկ այս նո՛ր է. վա՛ղ իսկ եղեալ է ՚ի յաւիտենից եղելոցն նա՛խ քան զմեզ[8446]։ [8446] Ոմանք. Եւ ո՛չ ինչ գոյ ամենայնի առ ժամայն ՚ի ներքոյ արեգական... ահա այս նոր է, յառաջագոյն իսկ եղեալ է յաւի՛՛։
10 Եւ ոչ մի նոր բան չկայ արեգակի ներքոյ. որովհետեւ ոչ ոք չի կարող ասել՝ «Ահա սա նոր է, քանի որ դա եղել է վաղուց, յաւիտենապէս՝ մեզնից առաջ եղածների մէջ»:
10 Կա՞յ արդեօք այնպիսի բան մը, Որուն համար կրնայ ըսուիլ՝ «Ահա ասիկա նոր է».Ահա մեզմէ առաջ եղած դարերուն մէջ Անիկա արդէն եղած էր։
Եւ ոչ է ամենայն առժամայն ընդ արեգակամբ. զի զոր խօսիցի ոք եւ ասիցէ`` Ահաւասիկ այս նոր է, վաղ իսկ եղեալ է ի յաւիտենից եղելոցն նախ քան զմեզ:

1:10: Եւ ո՛չ է ամենայն առժամայն ընդ արեգակամբ. զի զոր խօսիցի ոք՝ եւ ասիցէ. Ահաւասիկ այս նո՛ր է. վա՛ղ իսկ եղեալ է ՚ի յաւիտենից եղելոցն նա՛խ քան զմեզ[8446]։
[8446] Ոմանք. Եւ ո՛չ ինչ գոյ ամենայնի առ ժամայն ՚ի ներքոյ արեգական... ահա այս նոր է, յառաջագոյն իսկ եղեալ է յաւի՛՛։
10 Եւ ոչ մի նոր բան չկայ արեգակի ներքոյ. որովհետեւ ոչ ոք չի կարող ասել՝ «Ահա սա նոր է, քանի որ դա եղել է վաղուց, յաւիտենապէս՝ մեզնից առաջ եղածների մէջ»:
10 Կա՞յ արդեօք այնպիսի բան մը, Որուն համար կրնայ ըսուիլ՝ «Ահա ասիկա նոր է».Ահա մեզմէ առաջ եղած դարերուն մէջ Անիկա արդէն եղած էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Бывает нечто, о чем говорят: >; но {это} было уже в веках, бывших прежде нас.
1:10 ὃς ος who; what λαλήσει λαλεω talk; speak καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἰδὲ οραω view; see τοῦτο ουτος this; he καινόν καινος innovative; fresh ἐστιν ειμι be ἤδη ηδη already γέγονεν γινομαι happen; become ἐν εν in τοῖς ο the αἰῶσιν αιων age; -ever τοῖς ο the γενομένοις γινομαι happen; become ἀπὸ απο from; away ἔμπροσθεν εμπροσθεν in front; before ἡμῶν ημων our
1:10 יֵ֥שׁ yˌēš יֵשׁ existence דָּבָ֛ר dāvˈār דָּבָר word שֶׁ še שַׁ [relative] יֹּאמַ֥ר yyōmˌar אמר say רְאֵה־ rᵊʔē- ראה see זֶ֖ה zˌeh זֶה this חָדָ֣שׁ ḥāḏˈāš חָדָשׁ new ה֑וּא hˈû הוּא he כְּבָר֙ kᵊvˌār כְּבָר long time הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to עֹֽלָמִ֔ים ʕˈōlāmˈîm עֹולָם eternity אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be מִ mi מִן from לְּ llᵊ לְ to פָנֵֽנוּ׃ fānˈēnû פָּנֶה face
1:10. nihil sub sole novum nec valet quisquam dicere ecce hoc recens est iam enim praecessit in saeculis quae fuerunt ante nosNothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us.
10. Is there a thing whereof men say, See, this is new? it hath been already, in the ages which were before us.
1:10. There is nothing new under the sun. Neither is anyone able to say: “Behold, this is new!” For it has already been brought forth in the ages that were before us.
1:10. Is there [any] thing whereof it may be said, See, this [is] new? it hath been already of old time, which was before us.
Is there [any] thing whereof it may be said, See, this [is] new? it hath been already of old time, which was before us:

1:10 Бывает нечто, о чем говорят: <<смотри, вот это новое>>; но {это} было уже в веках, бывших прежде нас.
1:10
ὃς ος who; what
λαλήσει λαλεω talk; speak
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ἰδὲ οραω view; see
τοῦτο ουτος this; he
καινόν καινος innovative; fresh
ἐστιν ειμι be
ἤδη ηδη already
γέγονεν γινομαι happen; become
ἐν εν in
τοῖς ο the
αἰῶσιν αιων age; -ever
τοῖς ο the
γενομένοις γινομαι happen; become
ἀπὸ απο from; away
ἔμπροσθεν εμπροσθεν in front; before
ἡμῶν ημων our
1:10
יֵ֥שׁ yˌēš יֵשׁ existence
דָּבָ֛ר dāvˈār דָּבָר word
שֶׁ še שַׁ [relative]
יֹּאמַ֥ר yyōmˌar אמר say
רְאֵה־ rᵊʔē- ראה see
זֶ֖ה zˌeh זֶה this
חָדָ֣שׁ ḥāḏˈāš חָדָשׁ new
ה֑וּא hˈû הוּא he
כְּבָר֙ kᵊvˌār כְּבָר long time
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
עֹֽלָמִ֔ים ʕˈōlāmˈîm עֹולָם eternity
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
מִ mi מִן from
לְּ llᵊ לְ to
פָנֵֽנוּ׃ fānˈēnû פָּנֶה face
1:10. nihil sub sole novum nec valet quisquam dicere ecce hoc recens est iam enim praecessit in saeculis quae fuerunt ante nos
Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us.
1:10. There is nothing new under the sun. Neither is anyone able to say: “Behold, this is new!” For it has already been brought forth in the ages that were before us.
1:10. Is there [any] thing whereof it may be said, See, this [is] new? it hath been already of old time, which was before us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Если иногда и думают, что произошло нечто новое, сделан шаг вперед, то, на самом деле, и здесь мы имеем дело с повторением старого.
Adam Clarke: Commentary on the Bible - 1831
1:10: Is there any thing, etc. - The original is beautiful. "Is there any thing which will say, See this! it is new?" Men may say this of their discoveries, etc.; but universal nature says, It is not new. It has been, and it will be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: it hath: Mat 5:12, Mat 23:30-32; Luk 17:26-30; Act 7:51; Th1 2:14-16; Ti2 3:8
Carl Friedrich Keil and Franz Delitzsch
1:10
"Is there anything whereof it may be said: See, this is new? - it was long ago through the ages (aeons) which have been before us." The Semit. substantive verb ישׁ (Assyr. isu) has here the force of a hypothetical antecedent: supposing that there is a thing of which one might say, etc. The זה, with Makkeph, belongs as subject, as at Eccles 7:27, Eccles 7:29 as object, to that which follows. כּבר (vid., List, p. 193) properly denotes length or greatness of time (as כּברה, length of way). The ל of לע is that of measure: this "long ago" measured (Hitz.) after infinitely long periods of time. מלּ, ante nos, follows the usage of מלּף, Is 41:26, and lpaa', Judg 1:10, etc.; the past time is spoken of as that which was before, for it is thought of as the beginning of the succession of time (vid., Orelli, Synon. der Zeit u. Ewigkeit, p. 14f.). The singular היה may also be viewed as pred. of a plur. inhumanus in order; but in connection, Eccles 2:7, Eccles 2:9 (Gesen. 147, An. 2), it is more probable that it is taken as a neut. verb. That which newly appears has already been, but had been forgotten; for generations come and generations go, and the one forgets the other.
John Gill
1:10 Is there any thing whereof it may be said, see, this is new?.... This is an appeal to all men for the truth of the above observation, and carries in it a strong denial that there is anything new under the sun; and is an address to men to inquire into the truth of it, and thoroughly examine it, and see if they can produce any material objection to it; look into the natural world, and the same natural causes will be seen producing the same effects; or into the moral world, and there are the same virtues, and their contrary; or into the political world, and the same schemes are forming and pursuing, and which issue in the same things, peace or war; or into the learned world, and the same languages, arts, and sciences, are taught and learned; and the same things said over again (i): or into the mechanic world, and the same trades and businesses are carrying on: or the words may be considered as a concession, and carry in them the form of an objection, "there is a thing (k) whereof it may be said", or a man may say, "see, this is new"; so the Targum; there were some things in Solomon's time it is allowed that might be objected, as there are in ours, to which the answer is,
Tit hath been already of old time which was before us; what things are reckoned new are not so; they were known and in use in ages past, long before we had a being. R. Alshech takes the words to be an assertion, and not an interrogation, and interprets it of a spiritual temple in time to come, which yet was created before the world was.
(i) "Nullum est jam dictum, quod non dictum sit prius", Terent Prolog. Eunuch. v. 41. (k) "est quidpiam", Pagninus, Mercerus, Gejerus; "est res", Drusius, Cocceius, Rambachius.
Robert Jamieson, A. R. Fausset and David Brown
1:10 old time--Hebrew, "ages."
which was--The Hebrew plural cannot be joined to the verb singular. Therefore translate: "It hath been in the ages before; certainly it hath been before us" [HOLDEN]. Or, as MAURER: "That which has been (done) before us (in our presence, 1Chron 16:33), has been (done) already in the old times."
1:111:11: Ո՛չ գոյ յիշատակ առաջնոցն. նա եւ ո՛չ վերջնոցն որ լինելոց են. ո՛չ գոյ յիշատակ նոցա ընդ լինելոցսն ՚ի վախճանի[8447]։[8447] Ոմանք. Բայց եւ ո՛չ ՚ի վախճանի եղելոցն, ո՛չ գոյ նոցա յիշատակ հանդերձ եղելովքն ՚ի վերջինսն։
11 Նախկինների յիշատակը չկայ, չի լինելու նաեւ դրանցից յետոյ գալիքների յիշատակը՝ ամենավերջում եկողների մէջ:
11 Առաջուան բաներուն յիշատակը չկայ Ու ետքը ըլլալիք բաներուն ալ, Ետքը եկողներուն մէջ յիշատակը պիտի չըլլայ։ՓԻԼԻՍՈՓԱՅԻՆ ՓՈՐՁԱՌՈՒԹԻՒՆԸ
Ոչ գոյ յիշատակ առաջնոցն, նա եւ ոչ վերջնոցն որ լինելոց են. ոչ գոյ յիշատակ նոցա ընդ լինելոցսն ի վախճանի:

1:11: Ո՛չ գոյ յիշատակ առաջնոցն. նա եւ ո՛չ վերջնոցն որ լինելոց են. ո՛չ գոյ յիշատակ նոցա ընդ լինելոցսն ՚ի վախճանի[8447]։
[8447] Ոմանք. Բայց եւ ո՛չ ՚ի վախճանի եղելոցն, ո՛չ գոյ նոցա յիշատակ հանդերձ եղելովքն ՚ի վերջինսն։
11 Նախկինների յիշատակը չկայ, չի լինելու նաեւ դրանցից յետոյ գալիքների յիշատակը՝ ամենավերջում եկողների մէջ:
11 Առաջուան բաներուն յիշատակը չկայ Ու ետքը ըլլալիք բաներուն ալ, Ետքը եկողներուն մէջ յիշատակը պիտի չըլլայ։ՓԻԼԻՍՈՓԱՅԻՆ ՓՈՐՁԱՌՈՒԹԻՒՆԸ
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Нет памяти о прежнем; да и о том, что будет, не останется памяти у тех, которые будут после.
1:11 οὐκ ου not ἔστιν ειμι be μνήμη μνημη memory τοῖς ο the πρώτοις πρωτος first; foremost καί και and; even γε γε in fact τοῖς ο the ἐσχάτοις εσχατος last; farthest part γενομένοις γινομαι happen; become οὐκ ου not ἔσται ειμι be αὐτοῖς αυτος he; him μνήμη μνημη memory μετὰ μετα with; amid τῶν ο the γενησομένων γινομαι happen; become εἰς εις into; for τὴν ο the ἐσχάτην εσχατος last; farthest part
1:11 אֵ֥ין ʔˌên אַיִן [NEG] זִכְרֹ֖ון ziḵrˌôn זִכָּרֹון remembrance לָ lā לְ to † הַ the רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even לָ lā לְ to † הַ the אַחֲרֹנִ֜ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back שֶׁ še שַׁ [relative] יִּהְי֗וּ yyihyˈû היה be לֹֽא־ lˈō- לֹא not יִהְיֶ֤ה yihyˈeh היה be לָהֶם֙ lāhˌem לְ to זִכָּרֹ֔ון zikkārˈôn זִכָּרֹון remembrance עִ֥ם ʕˌim עִם with שֶׁ še שַׁ [relative] יִּהְי֖וּ yyihyˌû היה be לָ lā לְ to † הַ the אַחֲרֹנָֽה׃ פ ʔaḥᵃrōnˈā . f אַחֲרֹון at the back
1:11. non est priorum memoria sed nec eorum quidem quae postea futura sunt erit recordatio apud eos qui futuri sunt in novissimoThere is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end.
11. There is no remembrance of the former ; neither shall there be any remembrance of the latter that are to come, among those that shall come after.
1:11. There is no remembrance of the former things. Indeed, neither shall there be any record of past things in the future, for those who will exist at the very end.
1:11. [There is] no remembrance of former [things]; neither shall there be [any] remembrance of [things] that are to come with [those] that shall come after.
There is no remembrance of former [things]; neither shall there be [any] remembrance of [things] that are to come with [those] that shall come after:

1:11 Нет памяти о прежнем; да и о том, что будет, не останется памяти у тех, которые будут после.
1:11
οὐκ ου not
ἔστιν ειμι be
μνήμη μνημη memory
τοῖς ο the
πρώτοις πρωτος first; foremost
καί και and; even
γε γε in fact
τοῖς ο the
ἐσχάτοις εσχατος last; farthest part
γενομένοις γινομαι happen; become
οὐκ ου not
ἔσται ειμι be
αὐτοῖς αυτος he; him
μνήμη μνημη memory
μετὰ μετα with; amid
τῶν ο the
γενησομένων γινομαι happen; become
εἰς εις into; for
τὴν ο the
ἐσχάτην εσχατος last; farthest part
1:11
אֵ֥ין ʔˌên אַיִן [NEG]
זִכְרֹ֖ון ziḵrˌôn זִכָּרֹון remembrance
לָ לְ to
הַ the
רִאשֹׁנִ֑ים rišōnˈîm רִאשֹׁון first
וְ wᵊ וְ and
גַ֨ם ḡˌam גַּם even
לָ לְ to
הַ the
אַחֲרֹנִ֜ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back
שֶׁ še שַׁ [relative]
יִּהְי֗וּ yyihyˈû היה be
לֹֽא־ lˈō- לֹא not
יִהְיֶ֤ה yihyˈeh היה be
לָהֶם֙ lāhˌem לְ to
זִכָּרֹ֔ון zikkārˈôn זִכָּרֹון remembrance
עִ֥ם ʕˌim עִם with
שֶׁ še שַׁ [relative]
יִּהְי֖וּ yyihyˌû היה be
לָ לְ to
הַ the
אַחֲרֹנָֽה׃ פ ʔaḥᵃrōnˈā . f אַחֲרֹון at the back
1:11. non est priorum memoria sed nec eorum quidem quae postea futura sunt erit recordatio apud eos qui futuri sunt in novissimo
There is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end.
1:11. There is no remembrance of the former things. Indeed, neither shall there be any record of past things in the future, for those who will exist at the very end.
1:11. [There is] no remembrance of former [things]; neither shall there be [any] remembrance of [things] that are to come with [those] that shall come after.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ошибка, в этом случае, происходит от недостатка исторической памяти, оттого, что о прежних поколениях забывают последующие. Вместо о прежнем и о том, что будет, следует переводить: «о прежних» и «о позднейших», так как множественное число мужского рода в еврейском тексте указывает, очевидно, на людей. В славянском — Несть память первых, и последним бывшим не будет их память с будущими на последок.
Adam Clarke: Commentary on the Bible - 1831
1:11: There is no remembrance - I believe the general meaning to be this: Multitudes of ancient transactions have been lost, because they were not recorded; and of many that have been recorded, the records are lost. And this will be the case with many others which are yet to occur. How many persons, not much acquainted with books, have supposed that certain things were their own discoveries, which have been written or printed even long before they were born! Dutens, in his Origin of the Discoveries attributed to the Moderns, has made a very clear case.
Albert Barnes: Notes on the Bible - 1834
1:11: Things - Rather, men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: There is: Ecc 2:16; Psa 9:6; Isa 41:22-26, Isa 42:9
Carl Friedrich Keil and Franz Delitzsch
1:11
"There is no remembrance of ancestors; and also of the later ones who shall come into existence, there will be no remembrance for them with those who shall come into existence after them." With זכּרון (with Kametz) there is also זכרון, the more common form by our author, in accordance with the usage of his age; Gesen., Elst., and others regard it here and at Eccles 2:16 as constr., and thus לרא as virtually object-gen. (Jerome, non est priorum memoria); but such refinements of the old syntaxis ornata are not to be expected in our author: he changes (according to the traditional punctuation) here the initial sound, as at Eccles 1:17 the final sound, to oth and uth. אין ל is the contrast of היה ל: to attribute to one, to become partaker of. The use of the expression, "for them," gives emphasis to the statement. "With those who shall come after," points from the generation that is future to a remoter future, cf. Gen 33:2. The Kametz of the prep. is that of the recompens. art.; cf. Num 2:31, where it denotes "the last" among the four hosts; for there הא is meant of the last in order, as here it is meant of the remotely future time.
John Gill
1:11 There is no remembrance of former things,.... Which is the reason why some things that are really old are thought to be new; because either the memories of men fail them, they do not remember the customs and usages which were in the former part of their own lives, now grown old; or they are ignorant of what were in ages past, through want of history, or defect in it; either they have no history at all, or what they have is false; or if true, as there is very little that is so, it is very deficient; and, among the many things that have been, very few are transmitted to posterity, so that the memory of things is lost; therefore who can say with certainty of anything, this is new, and was never known in the world before? and the same for the future will be the case of present things; see Eccles 2:16;
neither shall there be any remembrance of things that are to come with those that shall come after; this will be the case of things present and future, that they will be buried in oblivion, and lie unknown to posterity that shall come after the things that are done; and if any person or persons should rise up and do the same things, they may be called new, though they are in fact old, for want of knowing that they were before. The Targum is,
"there is no remembrance of former generations; and even of later ones, that shall be, there will be no remembrance of them, with the generations of them that shall be in the days of the King Messiah.''
R. Alshech interprets it of the resurrection of the dead.
John Wesley
1:11 No remembrance - This seems to be added to prevent the objection, There are many inventions and enjoyments unknown to former ages. To this he answers, This objection is grounded only upon our ignorance of ancient times which if we exactly knew or remembered, we should easily find parallels to all present occurrences. There are many thousands of remarkable speeches and actions done in this and the following ages which neither are, nor ever will be, put into the publick records or histories, and consequently must unavoidably be forgotten in succeeding ages; and therefore it is just and reasonable to believe the same concerning former ages.
Robert Jamieson, A. R. Fausset and David Brown
1:11 The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors.
those that . . . come after--that is, those that live still later than the "things, rather the persons or generations, Eccles 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of Eccles 1:4 [WEISS], that are to come" (Eccles 2:16; Eccles 9:5).
1:121:12: Ե՛ս Եկլէսիաստէս եղէ թագաւոր ՚ի վերայ Իսրայէլի յԵրուսաղէմ[8448] [8448] Ոմանք. Ես Ժողովող եղէ թագաւոր։
12 Ես՝ Ժողովողս, Իսրայէլի թագաւոր եղայ Երուսաղէմում.
12 Ես՝ Ժողովողս՝ Երուսաղէմի մէջ Իսրայէլի վրայ թագաւոր եղայ։
Ես [3]Ժողովօղ եղէ թագաւոր ի վերայ Իսրայելի յԵրուսաղէմ:

1:12: Ե՛ս Եկլէսիաստէս եղէ թագաւոր ՚ի վերայ Իսրայէլի յԵրուսաղէմ[8448]
[8448] Ոմանք. Ես Ժողովող եղէ թագաւոր։
12 Ես՝ Ժողովողս, Իսրայէլի թագաւոր եղայ Երուսաղէմում.
12 Ես՝ Ժողովողս՝ Երուսաղէմի մէջ Իսրայէլի վրայ թագաւոր եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Я, Екклесиаст, был царем над Израилем в Иерусалиме;
1:12 ἐγὼ εγω I Ἐκκλησιαστὴς εκκλησιαστης happen; become βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:12 אֲנִ֣י ʔᵃnˈî אֲנִי i קֹהֶ֗לֶת qōhˈeleṯ קֹהֶלֶת speaker הָיִ֥יתִי hāyˌîṯî היה be מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:12. ego Ecclesiastes fui rex Israhel in HierusalemI Ecclesiastes was king over Israel in Jerusalem,
12. I the Preacher was king over Israel in Jerusalem.
1:12. I, Ecclesiastes, was king of Israel at Jerusalem.
1:12. I the Preacher was king over Israel in Jerusalem.
I the Preacher was king over Israel in Jerusalem:

1:12 Я, Екклесиаст, был царем над Израилем в Иерусалиме;
1:12
ἐγὼ εγω I
Ἐκκλησιαστὴς εκκλησιαστης happen; become
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:12
אֲנִ֣י ʔᵃnˈî אֲנִי i
קֹהֶ֗לֶת qōhˈeleṯ קֹהֶלֶת speaker
הָיִ֥יתִי hāyˌîṯî היה be
מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:12. ego Ecclesiastes fui rex Israhel in Hierusalem
I Ecclesiastes was king over Israel in Jerusalem,
1:12. I, Ecclesiastes, was king of Israel at Jerusalem.
1:12. I the Preacher was king over Israel in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Бесцельное круговращение мировых стихий, само по себе, не доказывает еще, что невозможно высшее счастье для человека. Человеческая жизнь сложнее, чем жизнь природы, идет своим самостоятельным путем и, потому, может быть, таит в себе особые задатки для удовлетворения человеческого стремления к вечному счастью. Поэтому, писатель считает нужным от наблюдения над внешней природой обратиться к психологическому опыту. Соломон, в котором с мудростью соединялись, по-видимому, все дары счастья, более всех других имел основание ответить на вопрос о возможности личного счастья; в его богатом жизненном опыте произведена оценка всем благам с точки зрения совершенного счастья, фактически проверено то, что писатель книги решает теоретически. Понятно, насколько полезно было ему воспользоваться опытом Соломона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 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 sore travail hath God given to the sons of man to be exercised therewith. 14 I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit. 15 That which is crooked cannot be made straight: and that which is wanting cannot be numbered. 16 I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. 17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. 18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
Solomon, having asserted in general that all is vanity, and having given some general proofs of it, now takes the most effectual method to evince the truth of it, 1. By his own experience; he tried them all, and found them vanity. 2. By an induction of particulars; and here he begins with that which bids fairest of all to be the happiness of a reasonable creature, and that is knowledge and learning; if this be vanity, every thing else must needs be so. Now as to this,
I. Solomon tells us here what trial he had made of it, and that with such advantages that, if true satisfaction could have been found in it, he would have found it. 1. His high station gave him an opportunity of improving himself in all parts of learning, and particularly in politics and the conduct of human affairs, v. 12. He that is the preacher of this doctrine was king over Israel, whom all their neighbours admired as a wise and understanding people, Deut. iv. 6. He had his royal seat in Jerusalem, which then deserved, better than Athens ever did, to be called the eye of the world. The heart of a king is unsearchable; he has reaches of his own, and a divine sentence is often in his lips. It is his honour, it is his business, to search out every matter. Solomon's great wealth and honour put him into a capacity of making his court the centre of learning and the rendezvous of learned men, of furnishing himself with the best of books, and either conversing or corresponding with all the wise and knowing part of mankind then in being, who made application to him to learn of him, by which he could not but improve himself; for it is in knowledge as it is in trade, all the profit is by barter and exchange; if we have that to say which will instruct others, they will have that to say which will instruct us. Some observe how slightly Solomon speaks of his dignity and honour. He does not say, I the preacher am king, but I was king, no matter what I am. He speaks of it as a thing past, because worldly honours are transitory. 2. He applied himself to the improvement of these advantages, and the opportunities he had of getting wisdom, which, though ever so great, will not make a man wise unless he give his mind to it. Solomon gave his heart to seek and search out all things to be known by wisdom, v. 13. He made it his business to acquaint himself with all the things that are done under the sun, that are done by the providence of God or by the art and prudence of man. He set himself to get all the insight he could into philosophy and mathematics, into husbandry and trade, merchandise and mechanics, into the history of former ages and the present state of other kingdoms, their laws, customs, and policies, into men's different tempers, capacities, and projects, and the methods of managing them; he set himself not only to seek, but to search, to pry into, that which is most intricate, and which requires the closes application of mind and the most vigorous and constant prosecution. Though he was a prince, he made himself a drudge to learning, was not discouraged by its knots, nor took up short of its depths. And this he did, not merely to gratify his own genius, but to qualify himself for the service of God, and his generation, and to make an experiment how far the enlargement of the knowledge would go towards the settlement and repose of the mind. 3. He made a very great progress in his studies, wonderfully improved all the parts of learning, and carried his discoveries much further than any that had been before him. He did not condemn learning, as many do, because they cannot conquer it and will not be at the pains to make themselves masters of it; no, what he aimed at he compassed; he saw all the works that were done under the sun (v. 14), works of nature in the upper and lower world, all within this vortex (to use the modern gibberish) which has the sun for its centre, works of art, the product of men's wit, in a personal or social capacity. He had as much satisfaction in the success of his searches as ever any man had; he communed with his own heart concerning his attainments in knowledge, with as much pleasure as ever any rich merchant had in taking account of his stock. He could say, "Lo, I have magnified and increased wisdom, have not only gotten more of it myself, but have done more to propagate it and bring it into reputation, than any, than all that have been before me in Jerusalem." Note, It becomes great men to be studious, and delight themselves most in intellectual pleasures. Where God gives great advantages of getting knowledge he expects improvements accordingly. It is happy with a people when their princes and noblemen study to excel others as much in wisdom and useful knowledge as they do in honour and estate; and they may do that service to the commonwealth of learning by applying themselves to the studies that are proper for them which meaner persons cannot do. Solomon must be acknowledged as competent judge of this matter, for he had not only got his head full of notions, but his heart had great experience of wisdom and knowledge, of the power and benefit of knowledge, as well as the amusement and entertainment of it; what he knew he had digested, and knew how to make use of. Wisdom entered into his heart, and so became pleasant to his soul, Prov. ii. 10, 11; xxii. 18. 4. He applied his studies especially to that part of learning which is most serviceable to the conduct of human life, and consequently is the most valuable (v. 17): "I gave my heart to know the rules and dictates of wisdom, and how I might obtain it; and to know madness and folly, how I might prevent and cure it, to know the snares and insinuations of it, that I might avoid them, and guard against them, and discover its fallacies." So industrious was Solomon to improve himself in knowledge that he gained instruction both by the wisdom of prudent men and by the madness of foolish men, by the field of the slothful, as well as of the diligent.
II. He tells us what was the result of this trial, to confirm what he had said, that all is vanity.
1. He found that his searches after knowledge were very toilsome, and a weariness not only to the flesh, but to the mind (v. 13): This sore travail, this difficulty that there is in searching after truth and finding it, God has given to the sons of men to be afflicted therewith, as a punishment for our first parents' coveting forbidden knowledge. As bread for the body, so that for the soul, must be got and eaten in the sweat of our face, whereas both would have been had with out labour if Adam had not sinned.
2. He found that the more he saw of the works done under the sun the more he saw of their vanity; nay, and the sight often occasioned him vexation of spirit (v. 14): "I have seen all the works of a world full of business, have observed what the children of men are doing; and behold, whatever men think of their own works, I see all is vanity and vexation of spirit." He had before pronounced all vanity (v. 2), needless and unprofitable, and that which does us no good; here he adds, It is all vexation of spirit, troublesome and prejudicial, and that which does us hurt. It is feeding upon wind; so some read it, Hos. xii. 1. (1.) The works themselves which we see done are vanity and vexation to those that are employed in them. There is so much care in the contrivance of our worldly business, so much toil in the prosecution of it, and so much trouble in the disappointments we meet with in it, that we may well say, It is vexation of spirit. (2.) The sight of them is vanity and vexation of spirit to the wise observer of them. The more we see of the world the more we see to make us uneasy, and, with Heraclitus, to look upon all with weeping eyes. Solomon especially perceived that the knowledge of wisdom and folly was vexation of spirit, v. 17. It vexed him to see many that had wisdom not use it, and many that had folly not strive against it. It vexed him when he knew wisdom to see how far off it stood from the children of men, and, when he saw folly, to see how fast it was bound in their hearts.
3. He found that when he had got some knowledge he could neither gain that satisfaction to himself nor do that good to others with it which he expected, v. 15. It would not avail, (1.) To redress the many grievances of human life: "After all, I find that that which is crooked will be crooked still and cannot be made straight." Our knowledge is itself intricate and perplexed; we must go far about and fetch a great compass to come at it. Solomon thought to find out a nearer way to it, but he could not. The paths of learning are as much a labyrinth as ever they were. The minds and manners of men are crooked and perverse. Solomon thought, with his wisdom and power together, thoroughly to reform his kingdom, and make that straight which he found crooked; but he was disappointed. All the philosophy and politics in the world will not restore the corrupt nature of man to its primitive rectitude; we find the insufficiency of them both in others and in ourselves. Learning will not alter men's natural tempers, nor cure them of their sinful distempers; nor will it change the constitution of things in this world; a vale of tears it is and so it will be when all is done. (2.) To make up the many deficiencies in the comfort of human life: That which is wanting there cannot be numbered, or counted out to us from the treasures of human learning, but what is wanting will still be so. All our enjoyments here, when we have done our utmost to bring them to perfection, are still lame and defective, and it cannot be helped; as they are, so they are likely to be. That which is wanting in our knowledge is so much that it cannot be numbered. The more we know the more we see of our own ignorance. Who can understand his errors, his defects?
4. Upon the whole, therefore, he concluded that great scholars do but make themselves great mourners; for in much wisdom is much grief, v. 18. There must be a great deal of pains taken to get it, and a great deal of care not to forget it; the more we know the more we see there is to be known, and consequently we perceive with greater clearness that our work is without end, and the more we see of our former mistakes and blunders, which occasions much grief. The more we see of men's different sentiments and opinions (and it is that which a great deal of our learning is conversant about) the more at a loss we are, it may be, which is in the right. Those that increase knowledge have so much the more quick and sensible perception of the calamities of this world, and for one discovery they make that is pleasing, perhaps, they make ten that are displeasing, and so they increase sorrow. Let us not therefore be driven off from the pursuit of any useful knowledge, but put on patience to break through the sorrow of it; but let us despair of finding true happiness in this knowledge, and expect it only in the knowledge of God and the careful discharge of our duty to him. He that increases in heavenly wisdom, and in an experimental acquaintance with the principles, powers, and pleasures of the spiritual and divine life, increases joy, such as will shortly be consummated in everlasting joy.
Adam Clarke: Commentary on the Bible - 1831
1:12: I the Preacher was king - This is a strange verse, and does not admit of an easy solution. It is literally, "I, Choheleth, have been king over Israel, in Jerusalem." This book, as we have already seen, has been conjectured by some to have been written about the time that Ptolemy Philadelphus formed his great library at Alexandria, about two hundred and eighty-five years before our Lard; and from the multitude of Jews that dwelt there, and resorted to that city for the sake of commerce, it was said there was an Israel in Alexandria. See the introduction.
It has also been conjectured from this, that if the book were written by Solomon, it was intended to be a posthumous publication. "I that was king, still continue to preach and instruct you." Those who suppose the book to have been written after Solomon's fall, think that he speaks thus through humility. "I was once worthy of the name of king: but I fell into all evil; and, though recovered, I am no longer worthy of the name." I am afraid this is not solid.
Albert Barnes: Notes on the Bible - 1834
1:12: Solomon relates his personal experience Eccl. 2; the result of which was "no profit," and a conviction that all, even God's gifts of earthly good to good men, in this life are subject to vanity. His trial of God's first gift, wisdom, is recounted in Ecc 1:12-18.
Was - This tense does not imply that Solomon had ceased to be king when the word was written. See the introduction to Ecclesiastes. He begins with the time of his accession to the throne, when the gifts of wisdom and riches were especially promised to him Kg1 3:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Ecc 1:1; 1Kings 4:1-19
Carl Friedrich Keil and Franz Delitzsch
1:12
"I, Koheleth, have been king over Israel in Jerusalem." That of the two possible interpretations of הייתי, "I have become" and "I have been," not the former (Grtz), but the latter, is to be here adopted, has been already shown. We translate better by "I have been" - for the verb here used is a pure perfect - than by "I was" (Ew., Elst., Hengst., Zck.), with which Bullock (Speaker's Comm., vol. IV, 1873) compares the expression Quand j'tois roi ! which was often used by Louis XIV towards the end of his life. But here the expression is not a cry of complaint, like the "fuimus Troes," but a simple historical statement, by which the Preacher of the vanity of all earthly things here introduces himself, - it is Solomon, resuscitated by the author of the book, who here looks back on his life as king. "Israel" is the whole of Israel, and points to a period before the division of the kingdom; a king over Judah alone would not so describe himself. Instead of "king על (over) Israel," the old form of the language uses frequently simply "king of Israel," although also the former expression is sometimes found; cf. 1Kings 15:26; 2Kings 19:23; 3Kings 11:37. He has been king, - king over a great, peaceful, united people; king in Jerusalem, the celebrated, populous, highly-cultivated city, - and thus placed on an elevation having the widest survey, and having at his disposal whatever can make a man happy; endowed, in particular, with all the means of gaining knowledge, which accorded with the disposition of his heart searching after wisdom (cf. 3Kings 3:9-11; 3Kings 5:9).
But in his search after worldly knowledge he found no satisfaction.
Geneva 1599
1:12 (h) I the Preacher was king over Israel in Jerusalem.
(h) 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.
John Gill
1:12 I the preacher was king over Israel in Jerusalem. Solomon having given a general proof of the vanity of all things here below, and of the insufficiency of them to make men happy, proceeds to particular instances, and begins with human wisdom and knowledge, which of all things might be thought to be most conducive to true happiness; and yet it falls short of it: he instances in himself for proof of it; and he could not have pitched on anyone more proper and pertinent to the purpose, who had all the advantages of obtaining wisdom, was assiduous in his pursuit of it, and made a proficiency in it above all mankind; wherefore he must be owned to be a proper judge, and whatever is concluded by him may be taken for granted as certain; and this is the sum of the following verses to the end of the chapter. Now let it be observed, that he was a "preacher", not a private person, and must have a good share of knowledge to qualify him for teaching and instructing others; and, more than this, he was a king, and did not want money to purchase books, and procure masters to instruct him in all the branches of literature; and when he entered upon the more profound study of wisdom, and especially when he said this, it was not in his infancy or childhood, or before he came to the throne, but after; even after he had asked, wisdom of God to govern, and it had been given him; yea, after he had been a long time king, as he now was; though the Jewish writers, as the Targum, Jarchi, and others, conclude from hence that he was not now a king, but become a private person, deposed or driven from his throne, which does not appear: moreover, he was king of Israel, not over a barbarous people, where darkness and ignorance reigned, but over a "wise and understanding people", as they are called Deut 4:6; and he was king over them in Jerusalem too, the metropolis of the nation; there he had his royal palace, where were not only the temple, the place of divine worship, but a college of prophets, and a multitude of priests, and an abundance of wise and knowing men, whom he had opportunity of conversing with frequently; to which may be added, his large correspondence abroad; persons from all kings and kingdoms came to hear his wisdom, as the queen of Sheba; and by putting questions to him, and so exercising his talents, not a little contributed to the improvement of them. Now a person so qualified must be a judge of wisdom, and what he says deserves attention; and it may be observed, that what he says, as follows, is "in verbo regis et sacerdotis", on the word of a king and preacher, who would never risk his honour, or forfeit his character, by saying an untruth.
John Wesley
1:12 I was king - Having asserted the vanity of all things in the general, he now comes to prove his assertion in those particulars wherein men commonly seek, and with greatest probability expect to find, true happiness. He begins with secular wisdom. And to shew how competent a judge he was of this matter, he lays down this character, That he was the preacher, which implies eminent knowledge; and a king, who therefore had all imaginable opportunities and advantages for the attainment of happiness, and particularly for the getting of wisdom, by consulting all sorts of books and men, by trying all manner of experiments; and no ordinary king, but king over Israel, God's own people, a wise and an happy people, whose king he was by God's special appointment and furnished by God, with singular wisdom for that great trust; and whose abode was in Jerusalem where were the house of God and the most wise and learned of the priests attending upon it, and the seats of justice, and colleges or assemblies of the wisest men of their nation. All these concurring in him, which rarely do in any other men, make the argument drawn from his experience more convincing.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Resumption of Eccles 1:1, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated.
was king--instead of "am," because he is about to give the results of his past experience during his long reign.
in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.
1:131:13: եւ ետու զսիրտ իմ խնդրել եւ խորհել իմաստութեամբ վասն ամենայնի որ եղեալ են ընդ արեգակամբ։ Զի զբաղումն չա՛ր ետ Աստուած որդւոց մարդկան զբաղել ընդ արեգակամբ[8449]։ [8449] Ոմանք. Խնդրել եւ քննել իմաստութեամբ վասն ամենայն եղելոց ՚ի ներքոյ արե՛՛... զբաղիլ ՚ի նոսա։
13 եւ սիրտս տուի իմաստութեամբ քննելու եւ խորհելու այն ամենի մասին, ինչ եղել է արեգակի ներքոյ: Աստուած դաժան զբաղմունք է տուել մարդու որդիներին, որ զբաղուեն արեգակի ներքոյ:
13 Իմ սիրտս երկնքի տակ բոլոր եղածները Իմաստութեամբ փնտռելու ու քննելու տուի։Աստուած այս չար զբաղումը մարդոց որդիներուն տուաւ, Որպէս զի անով զբաղին։
եւ ետու զսիրտ իմ խնդրել եւ խորհել իմաստութեամբ վասն ամենայնի որ եղեալ են ընդ արեգակամբ. [4]զի զբաղումն չար ետ Աստուած որդւոց մարդկան զբաղել [5]ընդ արեգակամբ:

1:13: եւ ետու զսիրտ իմ խնդրել եւ խորհել իմաստութեամբ վասն ամենայնի որ եղեալ են ընդ արեգակամբ։ Զի զբաղումն չա՛ր ետ Աստուած որդւոց մարդկան զբաղել ընդ արեգակամբ[8449]։
[8449] Ոմանք. Խնդրել եւ քննել իմաստութեամբ վասն ամենայն եղելոց ՚ի ներքոյ արե՛՛... զբաղիլ ՚ի նոսա։
13 եւ սիրտս տուի իմաստութեամբ քննելու եւ խորհելու այն ամենի մասին, ինչ եղել է արեգակի ներքոյ: Աստուած դաժան զբաղմունք է տուել մարդու որդիներին, որ զբաղուեն արեգակի ներքոյ:
13 Իմ սիրտս երկնքի տակ բոլոր եղածները Իմաստութեամբ փնտռելու ու քննելու տուի։Աստուած այս չար զբաղումը մարդոց որդիներուն տուաւ, Որպէս զի անով զբաղին։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 и предал я сердце мое тому, чтобы исследовать и испытать мудростью все, что делается под небом: это тяжелое занятие дал Бог сынам человеческим, чтобы они упражнялись в нем.
1:13 καὶ και and; even ἔδωκα διδωμι give; deposit τὴν ο the καρδίαν καρδια heart μου μου of me; mine τοῦ ο the ἐκζητῆσαι εκζητεω seek out / thoroughly καὶ και and; even τοῦ ο the κατασκέψασθαι κατασκεπτομαι in τῇ ο the σοφίᾳ σοφια wisdom περὶ περι about; around πάντων πας all; every τῶν ο the γινομένων γινομαι happen; become ὑπὸ υπο under; by τὸν ο the οὐρανόν ουρανος sky; heaven ὅτι οτι since; that περισπασμὸν περισπασμος harmful; malignant ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God τοῖς ο the υἱοῖς υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the περισπᾶσθαι περισπαω distract ἐν εν in αὐτῷ αυτος he; him
1:13 וְ wᵊ וְ and נָתַ֣תִּי nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] לִבִּ֗י libbˈî לֵב heart לִ li לְ to דְרֹ֤ושׁ ḏᵊrˈôš דרשׁ inquire וְ wᵊ וְ and לָ lā לְ to תוּר֙ ṯûr תור spy בַּֽ bˈa בְּ in † הַ the חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens ה֣וּא׀ hˈû הוּא he עִנְיַ֣ן ʕinyˈan עִנְיָן occupation רָ֗ע rˈāʕ רַע evil נָתַ֧ן nāṯˈan נתן give אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לַ la לְ to עֲנֹ֥ות ʕᵃnˌôṯ ענה be worried בֹּֽו׃ bˈô בְּ in
1:13. et proposui in animo meo quaerere et investigare sapienter de omnibus quae fiunt sub sole hanc occupationem pessimam dedit Deus filiis hominum ut occuparentur in eaAnd I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This painful occupation hath God given to the children of men, to be exercised therein.
13. And I applied my heart to seek and to search out by wisdom concerning all that is done under heaven: it is a sore travail that God hath given to the sons of men to be exercised therewith.
1:13. And I was determined in my mind to seek and to investigate wisely, concerning all that is done under the sun. God has given this very difficult task to the sons of men, so that they may be occupied by it.
1:13. And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith:

1:13 и предал я сердце мое тому, чтобы исследовать и испытать мудростью все, что делается под небом: это тяжелое занятие дал Бог сынам человеческим, чтобы они упражнялись в нем.
1:13
καὶ και and; even
ἔδωκα διδωμι give; deposit
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
τοῦ ο the
ἐκζητῆσαι εκζητεω seek out / thoroughly
καὶ και and; even
τοῦ ο the
κατασκέψασθαι κατασκεπτομαι in
τῇ ο the
σοφίᾳ σοφια wisdom
περὶ περι about; around
πάντων πας all; every
τῶν ο the
γινομένων γινομαι happen; become
ὑπὸ υπο under; by
τὸν ο the
οὐρανόν ουρανος sky; heaven
ὅτι οτι since; that
περισπασμὸν περισπασμος harmful; malignant
ἔδωκεν διδωμι give; deposit
ο the
θεὸς θεος God
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
περισπᾶσθαι περισπαω distract
ἐν εν in
αὐτῷ αυτος he; him
1:13
וְ wᵊ וְ and
נָתַ֣תִּי nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
לִבִּ֗י libbˈî לֵב heart
לִ li לְ to
דְרֹ֤ושׁ ḏᵊrˈôš דרשׁ inquire
וְ wᵊ וְ and
לָ לְ to
תוּר֙ ṯûr תור spy
בַּֽ bˈa בְּ in
הַ the
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
עַ֛ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
ה֣וּא׀ hˈû הוּא he
עִנְיַ֣ן ʕinyˈan עִנְיָן occupation
רָ֗ע rˈāʕ רַע evil
נָתַ֧ן nāṯˈan נתן give
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לַ la לְ to
עֲנֹ֥ות ʕᵃnˌôṯ ענה be worried
בֹּֽו׃ bˈô בְּ in
1:13. et proposui in animo meo quaerere et investigare sapienter de omnibus quae fiunt sub sole hanc occupationem pessimam dedit Deus filiis hominum ut occuparentur in ea
And I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This painful occupation hath God given to the children of men, to be exercised therein.
1:13. And I was determined in my mind to seek and to investigate wisely, concerning all that is done under the sun. God has given this very difficult task to the sons of men, so that they may be occupied by it.
1:13. And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Цель опыта Екклезиаста заключалась в исследовании всего, что делается под небом, с точки зрения вопроса о счастье. Первым результатом, к которому пришел Екклезиаст в своих исследованиях, было сознание, что уже само стремление людей познать и оценить дела человеческие составляет тяжелое, мучительное занятие, которое, будучи вложено Самим Богом в природу человека, как бы против его воли овладевает им. Некоторые толкователи выражение «тяжелое занятие» относят не к исследованию дел человеческих, а к самим делам. Но едва ли оно соответствует выражению: «все, что делается под небом». Тяжелым, мучительным занятием исследование дел человеческих является вследствие крайней неутешительности его результатов.
Adam Clarke: Commentary on the Bible - 1831
1:13: And I gave my heart to seek and search - While Solomon was faithful to his God he diligently cultivated his mind. His giving himself to the study of natural history, philosophy, poetry, etc., are sufficient proofs of it. He had not intuitive knowledge from God; but he had a capacity to obtain every kind of knowledge useful to man.
This sore travail - This is the way in which knowledge is to be acquired; and in order to investigate the operations of nature, the most laborious discussions and perplexing experiments must be instituted, and conducted to their proper results. It is God's determination that knowledge shall be acquired in no other way.
Albert Barnes: Notes on the Bible - 1834
1:13: Wisdom - As including both the powers of observation and judgment, and the knowledge acquired thereby (Kg1 3:28; Kg1 4:29; Kg1 10:8, ...). It increases by exercise. Here is noted its application to people and their actions.
Travail - In the sense of toil; the word is here applied to all human occupations.
God - God is named as אלהים 'elohı̂ ym thirty-nine times in this book; a name common to the true God and to false gods, and used by believers and by idolators: but the name Yahweh, by which He is known especially to the people who are in covenant with Him, is never once used.
Perhaps the chief reason for this is that the evil which is the object of inquiry in this book is not at all unique to the chosen people. All creation Rom. 8 groans under it. The Preacher does not write of (or, to) the Hebrew race exclusively. There is no express and obvious reference to their national expectations, the events of their national history, or even to the divine oracles which were deposited with them. Hence, it was natural for the wisest and largest-hearted man of his race to take a wider range of observation than any other Hebrew writer before or after him. It became the sovereign of many peoples whose religions diverged more or less remotely from the true religion, to address himself to a more extensive sphere than that which was occupied by the twelve tribes, and to adapt his language accordingly. See the Ecc 5:1 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: I gave: Ecc 1:17, Ecc 7:25, Ecc 8:9, Ecc 8:16, Ecc 8:17; Psa 111:2; Pro 2:2-4, Pro 4:7, Pro 18:1, Pro 18:15, Pro 23:26; Ti1 4:15
this sore: Ecc 3:10, Ecc 4:4, Ecc 12:12; Gen 3:19
to be exercised: or, to afflict them
Carl Friedrich Keil and Franz Delitzsch
1:13
"And I gave my heart to seek and to hold survey with wisdom over all that is done under the sun: a sore trouble it is which God has given to the children of men to be exercised therewith." The synonyms דּרשׁ(to seek) and תּוּר (to hold survey over) do not represent a lower and a higher degree of search (Zck.), but two kinds of searching: one penetrating in depth, the other going out in extent; for the former of these verbs (from the root-idea of grinding, testing) signifies to investigate an object which one already has in hand, to penetrate into it, to search into it thoroughly; and the latter verb (from the root-idea of moving round about)
(Note: Vid., the investigation of these roots (Assyr. utîr, he brought back) in Eth's Schlafgemach der Phantasie, pp. 86-89.)
signifies to hold a survey, - look round in order to bring that which is unknown, or not comprehensively known, within the sphere of knowledge, and thus has the meaning of bǎkkēsh, one going the rounds. It is the usual word for the exploring of a country, i.e., the acquiring personal knowledge of its as yet unknown condition; the passing over to an intellectual search is peculiar to the Book of Koheleth, as it has the phrase ל לב נתן, animum advertere, or applicare ad aliquid, in common only with Dan 10:12. The beth of bahhochemah is that of the instrument; wisdom must be the means (organon) of knowledge in this searching and inquiry. With על is introduced the sphere into which it extends. Grotius paraphrases: Historiam animalium et satorum diligentissime inquisivi. But נעשׂה does not refer to the world of nature, but to the world of men; only within this can anything be said of actions, only this has a proper history. But that which offers itself for research and observation there, brings neither joy nor contentment. Hitzig refers הוּא to human activity; but it relates to the research which has this activity as its object, and is here, on that account, called "a sore trouble," because the attainment and result gained by the laborious effort are of so unsatisfactory a nature. Regarding ענין, which here goes back to ענה ב, to fatigue oneself, to trouble oneself with anything, and then to be engaged with it. The words ענין רע would mean trouble of an evil nature (vid., at Ps 78:49; Prov 6:24); but better attested is the reading ענין רע "a sore trouble." הוּא is the subj., as at Eccles 2:1 and elsewhere; the author uses it also in expressions where it is pred. And as frequently as he uses asher and שׁ, so also, when form and matter commend it, he uses the scheme of the attributive clause (elliptical relative clause), as here (cf. Eccles 3:16), where certainly, in conformity with the old style, נתנו was to be used.
Geneva 1599
1:13 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 (i) to be exercised with it.
(i) 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.
John Gill
1:13 And I gave my heart to seek and search out by wisdom,.... As he had all advantages and opportunities, so he did not want for industry and application to obtain knowledge; he gave his mind to it; he took up a resolution not to be discouraged by any difficulties, but to break through them, if possible; he set about the work with great readiness and cheerfulness; he had a price in his hand to get wisdom, and he had a heart unto it; see Prov 17:16; and he pursued it with all diligence, with all his might and main: nor did he content himself with a superficial knowledge of things; but "searched" after the most recondite and abstruse learning, and penetrated into the utmost recesses of it, to find out all that was to be known; and this he did "by" using all the "wisdom" and sagacity, the light and strength of reason, and all those bright natural parts, which God had given him in a very extraordinary manner. And his inquiry was very extensive; it was
concerning all things that are done under heaven; into the nature of all things, animate and inanimate; trees, herbs, plants, fossils, minerals, and metals; beasts, birds, fish, and all creeping things; see 3Kings 4:33; with everything else in nature: he sought to make himself master of all arts and sciences; to get knowledge of all trades and manufactures; to understand everything in politics, relating to kingdoms and states, and the government of them; to observe all the actions of men, wise and foolish, that he might know the difference, and be a judge of what was right and wrong. And his observation upon the whole is,
this sore travail hath God given to the sons of men, to be exercised therewith: he found by experience it was a heavy task, which God had put upon the children of men, to get wisdom and knowledge in the way it was to be gotten; which was very burdensome and wearisome to the flesh; nay, he found it was an (l) "evil business", as it may be rendered; or there was something sinful and criminal, which God suffered men in their pursuit after knowledge to fall into, and which their studies exposed them to; as to indulge a vain and sinful curiosity, to pry into things unlawful, and to be wise above what is written; or to be too anxious in attaining natural knowledge, to the neglect of things of great importance; or to abuse or trust in knowledge attained unto, or be vainly elated and puffed up with it. Or this may be understood of the evil of punishment, which God inflicts on men for the sin of eating of the tree of knowledge; and that as he is doomed to get his bread, so his knowledge, with the sweat of his brow, that is, with great pains and labour; which otherwise would have been more easily obtained: but this God has done to "afflict" or "humble" (m) men, as the word may be rendered; to afflict or punish them for sin; and to humble them by showing them how weak are the powers and faculties of their minds, that so much pains must be taken to get a small share of knowledge. The Targum is,
"and I saw all the works of the children of men obnoxious to an evil business; the Lord gave to the children of men, to be afflicted with it.''
(l) "occupationem malam", Junius & Tremellius, Piscator, Drusius, Amama, Gejerus. (m) "ad affligendum", Montanus, Gejerus; "ut affligent se in ea", Vatablus, Rambachius; "ut ea humlies redderet", Tigurine version.
John Wesley
1:13 I gave my heart - Which phrase denotes his serious and fixed purpose, and his great industry in it. To search - To seek diligently and accurately. By wisdom - By the help of that wisdom wherewith God had endowed me. Concerning - Concerning all the works of God and men in this lower world; the works of nature; the works of Divine providence; and the works and depths of human policy. This travel - This difficult and toilsome work of searching out these things, God hath inflicted as a just punishment upon man for his eating of the tree of knowledge. To be exercised - To employ themselves in the painful study of these things.
Robert Jamieson, A. R. Fausset and David Brown
1:13 this sore travail--namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (Eccles 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (Gen 3:19) [GILL].
exercised--that is, disciplined; literally, "that they may thereby chastise, or humble themselves."
1:141:14: Տեսի ես զամենայն արարեալս որ արարեալ են ՚ի ներքոյ արեգական. եւ ահա ամենայն ինչ ընդունայնութիւն է եւ յօժարութիւն ոգւոյ[8450]։ [8450] Ոմանք. Տեսի միանգամայն զամենայն արարածս զարարեալս ՚ի ներքոյ երկնից։
14 Ես տեսայ այն բոլոր գործերը, որ կատարուել են արեգակի ներքոյ, եւ, ահա, ամէն ինչ ունայնութիւն է եւ հոգու տանջանք:
14 Արեւուն տակ բոլոր գործուած գործերը տեսայ Եւ ահա ամէնքն ալ ունայնութիւն ու հոգիի տանջանք* են։
Տեսի ես զամենայն արարեալս որ արարեալ են ի ներքոյ արեգական, եւ ահա ամենայն ինչ ընդունայնութիւն է եւ [6]յօժարութիւն ոգւոյ:

1:14: Տեսի ես զամենայն արարեալս որ արարեալ են ՚ի ներքոյ արեգական. եւ ահա ամենայն ինչ ընդունայնութիւն է եւ յօժարութիւն ոգւոյ[8450]։
[8450] Ոմանք. Տեսի միանգամայն զամենայն արարածս զարարեալս ՚ի ներքոյ երկնից։
14 Ես տեսայ այն բոլոր գործերը, որ կատարուել են արեգակի ներքոյ, եւ, ահա, ամէն ինչ ունայնութիւն է եւ հոգու տանջանք:
14 Արեւուն տակ բոլոր գործուած գործերը տեսայ Եւ ահա ամէնքն ալ ունայնութիւն ու հոգիի տանջանք* են։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Видел я все дела, какие делаются под солнцем, и вот, всё суета и томление духа!
1:14 εἶδον οραω view; see σὺν συν with; [definite object marker] πάντα πας all; every τὰ ο the ποιήματα ποιημα product; poem τὰ ο the πεποιημένα ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun καὶ και and; even ἰδοὺ ιδου see!; here I am τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality καὶ και and; even προαίρεσις προαιρεσις spirit; wind
1:14 רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּעֲשִׂ֔ים mmaʕᵃśˈîm מַעֲשֶׂה deed שֶֽׁ šˈe שַׁ [relative] נַּעֲשׂ֖וּ nnaʕᵃśˌû עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the כֹּ֛ל kkˈōl כֹּל whole הֶ֖בֶל hˌevel הֶבֶל breath וּ û וְ and רְע֥וּת rᵊʕˌûṯ רְעוּת longing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:14. vidi quae fiunt cuncta sub sole et ecce universa vanitas et adflictio spiritusI have seen all things that are done under the sun, and behold all is vanity, and vexation of spirit.
14. I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.
1:14. I have seen all that is done under the sun, and behold: all is emptiness and an affliction of the spirit.
1:14. I have seen all the works that are done under the sun; and, behold, all [is] vanity and vexation of spirit.
I have seen all the works that are done under the sun; and, behold, all [is] vanity and vexation of spirit:

1:14 Видел я все дела, какие делаются под солнцем, и вот, всё суета и томление духа!
1:14
εἶδον οραω view; see
σὺν συν with; [definite object marker]
πάντα πας all; every
τὰ ο the
ποιήματα ποιημα product; poem
τὰ ο the
πεποιημένα ποιεω do; make
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὰ ο the
πάντα πας all; every
ματαιότης ματαιοτης superficiality
καὶ και and; even
προαίρεσις προαιρεσις spirit; wind
1:14
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּעֲשִׂ֔ים mmaʕᵃśˈîm מַעֲשֶׂה deed
שֶֽׁ šˈe שַׁ [relative]
נַּעֲשׂ֖וּ nnaʕᵃśˌû עשׂה make
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
כֹּ֛ל kkˈōl כֹּל whole
הֶ֖בֶל hˌevel הֶבֶל breath
וּ û וְ and
רְע֥וּת rᵊʕˌûṯ רְעוּת longing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:14. vidi quae fiunt cuncta sub sole et ecce universa vanitas et adflictio spiritus
I have seen all things that are done under the sun, and behold all is vanity, and vexation of spirit.
1:14. I have seen all that is done under the sun, and behold: all is emptiness and an affliction of the spirit.
1:14. I have seen all the works that are done under the sun; and, behold, all [is] vanity and vexation of spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Вывод, к которому пришел Екклезиаст в своих исследованиях, был тот, что все суета и томление духа. К своему излюбленному выражению hebel Екклезиаст присоединяет новое — reuth ruaсh. Это выражение переводится различно. Одни (пер. халдейский, сирийский, Вульгата), производя встречающееся лишь у Екклезиаста слово reuth от raah — бушевать, разламывать, переводят: волнение, томление духа (как русский).

Другие (Акила, Феодотион и Симмах), производя от raah — пасти, переводят: пасение ветра. Третьи, производя от того же глагола с значением домогаться, переводят: стремление ветра, затея ветряная (LXX — proairesiV pneumaioV) или погоня за ветром. Последние два понимания более соответствуют контексту и имеют весьма близкое параллельное место в книге пр. Осии 12:1, в словах: Ефрем пасет ветер (raah ruaсh) и гоняется за восточным ветром. Назвав все дела человеческие пасением ветра или погоней за ветром, Екклезиаст указывает на ничтожность, призрачность их результатов в смысле достижения прочного счастья.
Adam Clarke: Commentary on the Bible - 1831
1:14: Behold, all is vanity - After all these discussions and experiments, when even the results have been the most successful, I have found only rational satisfaction; but not that supreme good by which alone the soul can be made happy.
O curas hominum! O quantum est in rebus inane!
"How anxious are our cares, and yet how vain
The bent of our desires!"
Pers. Sat. i., 5: 1.
Albert Barnes: Notes on the Bible - 1834
1:14: Vexation of spirit - A phrase which occurs 7 times, and may be otherwise translated, "feeding on wind." Modern Hebrew grammarians assert that the word rendered "vexation" must be derived from a root signifying "to feed," "follow," "strive after." This being admitted, it remains to choose between two translations:
(1) "striving after wind," or "windy effort;" adopted by the Septuagint and the majority of modern interpreters; or
(2) feeding on wind. Compare Hos 12:1 : and similar phrases in Pro 15:14; Isa 44:20; Psa 37:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Ecc 1:17, Ecc 1:18, Ecc 2:11, Ecc 2:17, Ecc 2:26; Kg1 4:30-32; Psa 39:5, Psa 39:6
Carl Friedrich Keil and Franz Delitzsch
1:14
He adduces proof of the wearisomeness of this work of research: "I saw all the works that are done under the sun; and, behold, all is vanity and striving after the wind." The point of the sentence lies in והנּה = וארא וה, so that thus rathi is the expression of the parallel fact (circumst. perfect). The result of his seeing, and that, as he has said Eccles 1:13, of a by no means superficial and limited seeing, was a discovery of the fleeting, unsubstantial, fruitless nature of all human actions and endeavours. They had, as hevel expresses, not reality in them; and also, as denoted by reuth ruahh (the lxx render well by προαίρεσις πνεύματος), they had no actual consequences, no real issue. Hos 12:1 also says: "Ephraim feedeth on wind," i.e., follows after, as the result of effort obtains, the wind, roěh ruahh; but only in the Book of Koheleth is this sentence transformed into an abstract terminus technicus (vid., under Reth).
John Gill
1:14 I have seen all the works that are done under the sun,.... All things done by the Lord, that were on the earth, and in it, and in the sea; he considered them, and endeavoured to search into the nature of them; and did attain to a very great knowledge of them, so that he could speak of them to the instruction of others; see 3Kings 4:33; and all that were done by men, by their head, or by their hands; all that were written or wrought by them; all their philosophical works and experiments, and all their mechanic operations; as well as all their good and bad works, in a moral sense; so the Targum,
"I saw all the deeds of the children of men, which are done under the sun in this world;''
and, behold, all is vanity and vexation of spirit; not only the things known, but the knowledge of them; it is mere vanity, there is nothing solid and substantial in it, or that can make a man happy; yea, on the contrary, it is vexatious and distressing; it is not only a weariness to the flesh to obtain it, but, in the reflection of it, gives pain and uneasiness to the mind: it is a "breaking of the spirit" (n) of the man, as the Targum, Jarchi, and Alshech, interpret the phrase; it wastes and consumes his spirit, as well as his time, and all to no purpose; it is, as some ancient Greek versions and others render it, and not amiss, a "feeding on wind" (o); what is useless and unprofitable, and like labouring for that; see Hos 12:1, Eccles 5:16; and so Aben Ezra.
(n) "affiictio spiritus", V. L. Junius & Tremellius; "contritio spiritus", so some in Vatablus. (o) , Aquila; "pastio venti", Mercerus, Piscator, Gejerus, Amama.
John Wesley
1:14 Seen - Diligently observed. Vanity - Not only unsatisfying, but also an affliction or breaking to a man's spirit.
Robert Jamieson, A. R. Fausset and David Brown
1:14 The reason is here given why investigation into man's "works" is only "sore travail" (Eccles 1:13); namely, because all man's ways are vain (Eccles 1:18) and cannot be mended (Eccles 1:15).
vexation of--"a preying upon"
the Spirit--MAURER translates; "the pursuit of wind," as in Eccles 5:16; Hos 12:1, "Ephraim feedeth on wind." But old versions support the English Version.
1:151:15: Թիւրեալն՝ ո՛չ կարասցէ զարդարել, եւ պակասեալն՝ ո՛չ կարասցէ ՚ի թիւ անկանել[8451]։ [8451] Ոմանք. Ոչ կարասցէ զարդ առնուլ։
15 Ծուռն ուղղել չի լինի, եւ չեղածը՝ հաշուել:
15 Այն որ ծուռ է, չի կրնար շտկուիլ Ու այն որ պակաս է, չի կրնար համրուիլ։
Թիւրեալն` ոչ կարասցէ [7]զարդարել, եւ պակասեալն` ոչ կարասցէ ի թիւ անկանել:

1:15: Թիւրեալն՝ ո՛չ կարասցէ զարդարել, եւ պակասեալն՝ ո՛չ կարասցէ ՚ի թիւ անկանել[8451]։
[8451] Ոմանք. Ոչ կարասցէ զարդ առնուլ։
15 Ծուռն ուղղել չի լինի, եւ չեղածը՝ հաշուել:
15 Այն որ ծուռ է, չի կրնար շտկուիլ Ու այն որ պակաս է, չի կրնար համրուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Кривое не может сделаться прямым, и чего нет, того нельзя считать.
1:15 διεστραμμένον διαστρεφω twist; divert οὐ ου not δυνήσεται δυναμαι able; can τοῦ ο the ἐπικοσμηθῆναι επικοσμεω and; even ὑστέρημα υστερημα lack οὐ ου not δυνήσεται δυναμαι able; can τοῦ ο the ἀριθμηθῆναι αριθμεω number
1:15 מְעֻוָּ֖ת mᵊʕuwwˌāṯ עות be crooked לֹא־ lō- לֹא not יוּכַ֣ל yûḵˈal יכל be able לִ li לְ to תְקֹ֑ן ṯᵊqˈōn תקן be straight וְ wᵊ וְ and חֶסְרֹ֖ון ḥesrˌôn חֶסְרֹון want לֹא־ lō- לֹא not יוּכַ֥ל yûḵˌal יכל be able לְ lᵊ לְ to הִמָּנֹֽות׃ himmānˈôṯ מנה count
1:15. perversi difficile corriguntur et stultorum infinitus est numerusThe perverse are hard to be corrected, and the number of fools is infinite.
15. That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
1:15. The perverse are unwilling to be corrected, and the number of the foolish is boundless.
1:15. [That which is] crooked cannot be made straight: and that which is wanting cannot be numbered.
That which is crooked cannot be made straight: and that which is wanting cannot be numbered:

1:15 Кривое не может сделаться прямым, и чего нет, того нельзя считать.
1:15
διεστραμμένον διαστρεφω twist; divert
οὐ ου not
δυνήσεται δυναμαι able; can
τοῦ ο the
ἐπικοσμηθῆναι επικοσμεω and; even
ὑστέρημα υστερημα lack
οὐ ου not
δυνήσεται δυναμαι able; can
τοῦ ο the
ἀριθμηθῆναι αριθμεω number
1:15
מְעֻוָּ֖ת mᵊʕuwwˌāṯ עות be crooked
לֹא־ lō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
לִ li לְ to
תְקֹ֑ן ṯᵊqˈōn תקן be straight
וְ wᵊ וְ and
חֶסְרֹ֖ון ḥesrˌôn חֶסְרֹון want
לֹא־ lō- לֹא not
יוּכַ֥ל yûḵˌal יכל be able
לְ lᵊ לְ to
הִמָּנֹֽות׃ himmānˈôṯ מנה count
1:15. perversi difficile corriguntur et stultorum infinitus est numerus
The perverse are hard to be corrected, and the number of fools is infinite.
1:15. The perverse are unwilling to be corrected, and the number of the foolish is boundless.
1:15. [That which is] crooked cannot be made straight: and that which is wanting cannot be numbered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: В этом стихе объясняется причина безрезультатности человеческой деятельности. Последняя не в состоянии изменить существующий порядок, исправить все недостатки и несовершенства во внешней природе и в природе человека, пересоздать ту и другую.
Adam Clarke: Commentary on the Bible - 1831
1:15: That which is crooked cannot be made straight - There are many apparent irregularities and anomalies in nature for which we cannot account; and there are many defects that cannot be supplied. This is the impression from a general view of nature; but the more we study and investigate its operations, the more we shall be convinced that all is a consecutive and well-ordered whole; and that in the chain of nature not one link is broken, deficient, or lost.
Albert Barnes: Notes on the Bible - 1834
1:15: He saw clearly both the disorder and incompleteness of human actions (compare the marginal reference), and also man's impotence to rectify them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: crooked: Ecc 3:14, Ecc 7:12, Ecc 7:13; Job 11:6, Job 34:29; Isa 40:4; Lam 3:37; Dan 4:35; Mat 6:27
wanting: Heb. defect
Carl Friedrich Keil and Franz Delitzsch
1:15
The judgment contained in the words, "vanity and a striving after the wind," is confirmed: "That which is crooked cannot become straight; and a deficit cannot be numerable," i.e., cannot be taken into account (thus Theod., after the Syro-Hex.), as if as much were present as is actually wanting; for, according to the proverb, "Where there is nothing, nothing further is to be counted." Hitzig thinks, by that which is crooked and wanting, according to Eccles 7:13, of the divine order of the world: that which is unjust in it, man cannot alter; its wants he cannot complete. But the preceding statement refers only to labour under the sun, and to philosophical research and observation directed thereto. This places before the eyes of the observer irregularities and wants, brings such irregularities and wants to his consciousness, - which are certainly partly brought about and destined by God, but for the most part are due to the transgressions of man himself, - and what avails the observer the discovery and investigation? - he has only lamentation over it, for with all his wisdom he can bring no help. Instead of לתקן (vid., under תקן), לתקן was to be expected. However, the old language also formed intransitive infinitives with transitive modification of the final vowels, e.g., יבשׁ, etc. (cf. ישׁון, Eccles 5:11).
Having now gained such a result in his investigation and research by means of wisdom, he reaches the conclusion that wisdom itself is nothing.
Geneva 1599
1:15 [That which is] (k) crooked cannot be made straight: and that which is lacking cannot be numbered.
(k) 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.
John Gill
1:15 That which is crooked cannot be made straight,.... By all the art and cunning, wisdom and knowledge of man, that he can attain unto; whatever he, in the vanity of his mind, may find fault with in the works of God, either of nature of providence, and which he may call crooked, it is not in his power to make them straight, or to mend them; see Eccles 7:13. There is something which, through sin, is crooked, in the hearts, in the nature, in the principles, ways and works, of men; which can never be made straight, corrected or amended, by all the natural wisdom and knowledge of men, which shows the insufficiency of it: the wisest philosophers among men, with all their parade of wit and learning, could never effect anything of this kind; this only is done by the Spirit and grace of God; see Is 42:16;
and that which is wanting cannot be numbered; the deficiencies in human science are so many, that they cannot be reckoned up; and the defects in human nature can never be supplied or made up by natural knowledge and wisdom; and which are so numerous, as that they cannot be understood and counted. The Targum is,
"a man whose ways are perverse in this world, and dies in them, and does not return by repentance, he has no power of correcting himself after his death; and a man that fails from the law and the precepts in his life, after his death hath no power to be numbered with the righteous in paradise:''
to the same sense Jarchi's note and the Midrash.
John Wesley
1:15 Crooked - All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world. Wanting - In our knowledge. Or, counted out to us from the treasures of human learning. But what is wanting, will still be so. And that which is wanting in our own knowledge, is so much that it cannot be numbered. The more we know, the more we see of our own ignorance.
Robert Jamieson, A. R. Fausset and David Brown
1:15 Investigation (Eccles 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Eccles 7:13). God, the chief good, alone can do this (Is 40:4; Is 45:2).
wanting-- (Dan 5:27).
numbered--so as to make a complete number; so equivalent to "supplied" [MAURER]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.
1:161:16: Խօսեցայ ՚ի սրտի իմում թէ առաւե՛լ ես մեծացայ քան զամենեսեան որ էին յառաջ քան զիս յԵրուսաղէմ։ Եւ ետու զսիրտ իմ գիտել զիմաստութիւն եւ զգիտութիւն. եւ յաւելի յիմաստութիւն քան զամենեսեան, որ յառաջ եղեն քան զիս յԵրուսաղէմ[8452]։ [8452] Ոմանք. ՚Ի սրտի իմում ասել թէ ահա մեծա՛՛... եւ յաւելայ յիմաս՛՛։
16 Սրտիս մէջ ինքս ինձ ասացի, թէ՝ «Ահա ես աւելի մեծ եղայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում». եւ ես իմ սիրտը տուի ճանաչելու իմաստութիւնն ու գիտութիւնը եւ աւելի շատ իմաստութիւն ստացայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում:
16 Ես իմ սրտիս մէջ խօսեցայ ու ըսի.«Ահա ես մեծցայ ու իմաստութիւն ստացայ Երուսաղէմի մէջ ինձմէ առաջ եղողներէն ամենէն աւելի Եւ իմ սիրտս շատ իմաստութիւն ու գիտութիւն տեսաւ»։
Խօսեցայ ի սրտի իմում թէ` Առաւել ես մեծացայ եւ յաւելայ յիմաստութեան քան զամենեսեան որ էին յառաջ քան զիս յԵրուսաղէմ. եւ սիրտ իմ ետես բազում իմաստութիւն եւ գիտութիւն:

1:16: Խօսեցայ ՚ի սրտի իմում թէ առաւե՛լ ես մեծացայ քան զամենեսեան որ էին յառաջ քան զիս յԵրուսաղէմ։ Եւ ետու զսիրտ իմ գիտել զիմաստութիւն եւ զգիտութիւն. եւ յաւելի յիմաստութիւն քան զամենեսեան, որ յառաջ եղեն քան զիս յԵրուսաղէմ[8452]։
[8452] Ոմանք. ՚Ի սրտի իմում ասել թէ ահա մեծա՛՛... եւ յաւելայ յիմաս՛՛։
16 Սրտիս մէջ ինքս ինձ ասացի, թէ՝ «Ահա ես աւելի մեծ եղայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում». եւ ես իմ սիրտը տուի ճանաչելու իմաստութիւնն ու գիտութիւնը եւ աւելի շատ իմաստութիւն ստացայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում:
16 Ես իմ սրտիս մէջ խօսեցայ ու ըսի.«Ահա ես մեծցայ ու իմաստութիւն ստացայ Երուսաղէմի մէջ ինձմէ առաջ եղողներէն ամենէն աւելի Եւ իմ սիրտս շատ իմաստութիւն ու գիտութիւն տեսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Говорил я с сердцем моим так: вот, я возвеличился и приобрел мудрости больше всех, которые были прежде меня над Иерусалимом, и сердце мое видело много мудрости и знания.
1:16 ἐλάλησα λαλεω talk; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine τῷ ο the λέγειν λεγω tell; declare ἐγὼ εγω I ἰδοὺ ιδου see!; here I am ἐμεγαλύνθην μεγαλυνω enlarge; magnify καὶ και and; even προσέθηκα προστιθημι add; continue σοφίαν σοφια wisdom ἐπὶ επι in; on πᾶσιν πας all; every οἳ ος who; what ἐγένοντο γινομαι happen; become ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even καρδία καρδια heart μου μου of me; mine εἶδεν οραω view; see πολλά πολυς much; many σοφίαν σοφια wisdom καὶ και and; even γνῶσιν γνωσις knowledge; knowing
1:16 דִּבַּ֨רְתִּי dibbˌartî דבר speak אֲנִ֤י ʔᵃnˈî אֲנִי i עִם־ ʕim- עִם with לִבִּי֙ libbˌî לֵב heart לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אֲנִ֗י ʔᵃnˈî אֲנִי i הִנֵּ֨ה hinnˌē הִנֵּה behold הִגְדַּ֤לְתִּי hiḡdˈaltî גדל be strong וְ wᵊ וְ and הֹוסַ֨פְתִּי֙ hôsˈaftî יסף add חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face עַל־ ʕal- עַל upon יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לִבִּ֛י libbˈî לֵב heart רָאָ֥ה rāʔˌā ראה see הַרְבֵּ֖ה harbˌē רבה be many חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom וָ wā וְ and דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
1:16. locutus sum in corde meo dicens ecce magnus effectus sum et praecessi sapientia omnes qui fuerunt ante me in Hierusalem et mens mea contemplata est multa sapienter et didicitI have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned.
16. I communed with mine own heart, saying, Lo, I have gotten me great wisdom above all that were before me in Jerusalem: yea, my heart hath had great experience of wisdom and knowledge.
1:16. I have spoken in my heart, saying: “Behold, I have achieved greatness, and I have surpassed all the wise who were before me in Jerusalem.” And my mind has contemplated many things wisely, and I have learned.
1:16. I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all [they] that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all [they] that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge:

1:16 Говорил я с сердцем моим так: вот, я возвеличился и приобрел мудрости больше всех, которые были прежде меня над Иерусалимом, и сердце мое видело много мудрости и знания.
1:16
ἐλάλησα λαλεω talk; speak
ἐγὼ εγω I
ἐν εν in
καρδίᾳ καρδια heart
μου μου of me; mine
τῷ ο the
λέγειν λεγω tell; declare
ἐγὼ εγω I
ἰδοὺ ιδου see!; here I am
ἐμεγαλύνθην μεγαλυνω enlarge; magnify
καὶ και and; even
προσέθηκα προστιθημι add; continue
σοφίαν σοφια wisdom
ἐπὶ επι in; on
πᾶσιν πας all; every
οἳ ος who; what
ἐγένοντο γινομαι happen; become
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
καρδία καρδια heart
μου μου of me; mine
εἶδεν οραω view; see
πολλά πολυς much; many
σοφίαν σοφια wisdom
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
1:16
דִּבַּ֨רְתִּי dibbˌartî דבר speak
אֲנִ֤י ʔᵃnˈî אֲנִי i
עִם־ ʕim- עִם with
לִבִּי֙ libbˌî לֵב heart
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אֲנִ֗י ʔᵃnˈî אֲנִי i
הִנֵּ֨ה hinnˌē הִנֵּה behold
הִגְדַּ֤לְתִּי hiḡdˈaltî גדל be strong
וְ wᵊ וְ and
הֹוסַ֨פְתִּי֙ hôsˈaftî יסף add
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
עַ֛ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
עַל־ ʕal- עַל upon
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לִבִּ֛י libbˈî לֵב heart
רָאָ֥ה rāʔˌā ראה see
הַרְבֵּ֖ה harbˌē רבה be many
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
וָ וְ and
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
1:16. locutus sum in corde meo dicens ecce magnus effectus sum et praecessi sapientia omnes qui fuerunt ante me in Hierusalem et mens mea contemplata est multa sapienter et didicit
I have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned.
1:16. I have spoken in my heart, saying: “Behold, I have achieved greatness, and I have surpassed all the wise who were before me in Jerusalem.” And my mind has contemplated many things wisely, and I have learned.
1:16. I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all [they] that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Если все дела и стремления человеческие ничтожны и безрезультатны, как дым, как погоня за ветром, вследствие неустранимых недостатков и несовершенств мира, то, само собою, понятно, что исследование их мудростью и самая мудрость не могут дать нравственного удовлетворения человеку. Под выражением больше всех, которые были прежде меня над Иерусалимом некоторые толкователи разумеют не царей, так как до Соломона был лишь один царь в Иерусалиме — Давид, а, вообще, израильтян. Однако, предлог «над» (аl) заключает в себе понятие господства и может указывать, следовательно, лишь на царей иерусалимских. Екклезиаст приписывает себе обладание мудростью, как религиозным и нравственно-практическим познанием, и, вообще, знанием, как теоретическим, научным постижением вещей.
Adam Clarke: Commentary on the Bible - 1831
1:16: I communed with mine own heart - Literally, "I spoke, I, with my heart, saying." When successful in my researches, but not happy in my soul, though easy in my circumstances, I entered into my own heart, and there inquired the cause of my discontent. He found that, though -
1. He had gotten wisdom beyond all men;
2. Wealth and honors more than any other;
3. Practical wisdom more than all his predecessors;
4. Had tried pleasure and animal gratification, even to their extremes; yet after all this he had nothing but vexation of spirit.
None of these four things, nor the whole of them conjoined, could afford him such a happiness as satisfies the soul. Why was all this? Because the soul was made for God, and in the possession of him alone can it find happiness.
Albert Barnes: Notes on the Bible - 1834
1:16: I am come ... - Rather, I have accumulated (literally "enlarged and added") wisdom more than etc.
They that have been ... - The reference is probably to the line of Canaanite kings who lived in Jerusalem before David took it, such as Melchizedek Gen 14:18, Adonizedek Jos 10:1, and Araunah Sa2 24:23; or, it may be, to Solomon's contemporaries of his own country Kg1 4:31 and of other countries who visited him Kg1 4:34; Kg1 10:24. for "in" Jerusalem render over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: communed: Kg2 5:20; Psa 4:4, Psa 77:6; Isa 10:7-14; Jer 22:14; Eze 38:10, Eze 38:11; Dan 4:30
Lo: Ecc 2:9; Kg1 3:12, Kg1 3:13, Kg1 4:30, Kg1 10:7, Kg1 10:23, Kg1 10:24; Ch2 1:10-12, Ch2 2:12, Ch2 9:22, Ch2 9:23
great experience of: Heb. seen much, Heb 5:14
Carl Friedrich Keil and Franz Delitzsch
1:16
"I have communed with mine own heart, saying: Lo, I have gained great and always greater wisdom above all who were before me over Jerusalem; and my heart hath seen wisdom and knowledge in fulness. And I gave my heart to know what was in wisdom and knowledge, madness and folly - I have perceived that this also is a grasping after the wind." The evidence in which he bears witness to himself that striving after wisdom and knowledge brings with it no true satisfaction, reaches down to the close of Eccles 1:17; ידעתּי is the conclusion which is aimed at. The manner of expression is certainly so far involved, as he speaks of his heart to his heart what it had experienced, and to what he had purposely directed it. The אני leads us to think that a king speaks, for whom it is appropriate to write a capital I, or to multiply it into we; vid., regarding this "I," more pleonastic than emphatic, subordinated to its verb.
Tit is a question whether עם־לבּי, after the phrase (את) עם דּבּר, is meant of speaking with any one, colloqui, or of the place of speaking, as in "thou shalt consider in thine heart," Deut 8:5, it is used of the place of consciousness; cf. Job 15:9, (עמּדי) עמּי היה = σύνοιδα ἐμαυτῷ, and what is said in my Psychol. p. 134, regarding συνείδησις, consciousness, and συμμαρτυρεῖν. בּלבּי, interchanging with עם־לבּי, Eccles 2:1, Eccles 2:15, commends the latter meaning: in my heart (lxx, Targ., Jerome, Luther); but the cogn. expressions, medabběrěth ǎl-libbah, 1Kings 1:13, and ledabbēr ěl-libbi, Gen 24:45, suggest as more natural the former rendering, viz., as of a dialogue, which is expressed by the Gr. Venet. (more distinctly than by Aquila, Symm., and Syr.): διείλεγμαι ἐγὼ ξὺν τῇ καρδίᾳ μου. Also לאמר, occurring only here in the Book of Koheleth, brings it near that the following oratio directa is directed to the heart, as it also directly assumes the form of an address, Eccles 2:1, after בלבי. The expression, הג הך, "to make one's wisdom great," i.e., "to gain great wisdom," is without a parallel; for the words, הג תו, Is 28:29, quoted by Hitzig, signify to show and attest truly useful (beneficial) knowledge in a noble way. The annexed והו refers to the continued increase made to the great treasure already possessed (cf. Eccles 2:9 and 3Kings 10:7). The al connected therewith signifies, "above" (Gen 49:26) all those who were over Jerusalem before me. This is like the sarrâni âlik maḥrija, "the kings who were my predecessors," which was frequently used by the Assyrian kings. The Targumist seeks to accommodate the words to the actual Solomon by thus distorting them: "above all the wise men who have been in Jerusalem before me," as if the word in the text were בירושלם,
(Note: In F. the following note is added: "Several Codd. have, erroneously, birushalam instead of al-jerushalam." Kennicott counts about 60 such Codd. It stands thus also in J; and at first it thus stood in H, but was afterwards corrected to al-yerushalam. Cf. Elias Levita's Masoreth hamasoreth, II 8, at the end.)
as it is indeed found in several Codd., and according to which also the lxx, Syr., Jerome, and the Venet. translate. Rather than think of the wise (הכּימיּא), we are led to think of all those who from of old stood at the head of the Israelitish community. But there must have been well-known great men with whom Solomon measures himself, and these could not be such dissimilarly great men as the Canaanitish kings to the time of Melchizedek; and since the Jebusites, even under Saul, were in possession of Zion, and Jerusalem was for the first time completely subdued by David (2Kings 5:7, cf. Josh 15:63), it is evident that only one predecessor of Solomon in the office of ruler over Jerusalem can be spoken of, and that here an anachronism lies before us, occasioned by the circumstance that the Salomo revivivus, who has behind him the long list of kings whom in truth he had before him, here speaks.
Regarding היה אשׁר, qu'il y uet, for היו אשׁר, qui furent, vid., at Eccles 1:10. The seeing here ascribed to the heart (here = νοῦς, Psychol. p. 249) is meant of intellectual observation and apprehension; for "all perception, whether it be mediated by the organs of sense or not (as prophetic observing and contemplating), comprehends all, from mental discernment down to suffering, which veils itself in unconsciousness, and the Scripture designates it as a seeing" (Psychol. 234); the Book of Koheleth also uses the word ראה of every kind of human experience, bodily or mental, Eccles 2:24; Eccles 5:17; Eccles 6:6; Eccles 9:9. It is commonly translated: "My heart saw much wisdom and knowledge" (thus e.g., Ewald); but that is contrary to the gram. structure of the sentence (Ew. 287c). The adject. harbēh
(Note: Regarding the form הרבה, which occurs once (Jer 42:2), vid., Ew. 240c.)
is always, and by Koheleth also, Eccles 2:7; Eccles 5:6, Eccles 5:16; Eccles 6:11; Eccles 9:18; Eccles 11:8; Eccles 12:9, Eccles 12:12, placed after its subst.; thus it is here adv., as at Eccles 5:19; Eccles 7:16. Rightly the Venet.: ἡ καρδία μου τεθέαται κατὰ πολὺ σοφίαν καί γνῶσιν Chokma signifies, properly, solidity, compactness; and then, like πυκνότης, mental ability, secular wisdom; and, generally, solid knowledge of the true and the right. Dǎǎth is connected with chokma here and at Is 33:6, as at Rom 11:33, γνῶσις is with σοφία. Baumggarten-Crusius there remarks that σοφία refers to the general ordering of things, γνῶσις to the determination of individual things; and Harless, that σοφία is knowledge which proposes the right aim, and γνῶσις that which finds the right means thereto. In general, we may say that chokma is the fact of a powerful knowledge of the true and the right, and the property which arises out of this intellectual possession; but dǎǎth is knowledge penetrating into the depth of the essence of things, by which wisdom is acquired and in which wisdom establishes itself.
Eccles 1:17
By the consecutive modus ואתּנה (aor. with ah, like Gen 32:6; Gen 41:11, and particularly in more modern writings; vid., p. 198, regarding the rare occurrence of the aorist form in the Book of Koheleth) he bears evidence to himself as to the end which, thus equipped with wisdom and knowledge, he gave his heart to attain unto (cf. 13a), i.e., toward which he directed the concentration of his intellectual strength. He wished to be clear regarding the real worth of wisdom and knowledge in their contrasts; he wished to become conscious of this, and to have joy in knowing what he had in wisdom and knowledge as distinguished from madness and folly. After the statement of the object lādǎǎth, stands vedaath, briefly for ולדעת. Ginsburg wishes to get rid of the words holēloth vesikluth, or at least would read in their stead תּבוּנית ושׂכלוּת (rendering them "intelligence and prudence"); Grtz, after the lxx παραβολὰς καὶ ἐπιστήμην, reads משׁלות ושׂכלות. But the text can remain as it is: the object of Koheleth is, on the one hand, to become acquainted with wisdom and knowledge; and, on the other, with their contraries, and to hold these opposite to each other in their operations and consequences. The lxx, Targ., Venet., and Luther err when they render sikluth here by ἐπιστήμη, etc. As sikluth, insight, intelligence, is in the Aram. written with the letter samek (instead of sin), so here, according to the Masora סכלות, madness is for once written with ס, being everywhere else in the book written with שׂ; the word is an ἐναντιόφωνον,
(Note: Vid., Th. M. Redslob's Die Arab. Wrter, u.s.w. (1873).)
and has, whether written in the one way or in the other, a verb, sakal (שׂכל, סכל), which signifies "to twist together," as its root, and is referred partly to a complication and partly to a confusion of ideas. הללות, from הלל, in the sense of "to cry out," "to rage," always in this book terminates in th, and only at Eccles 10:13 in th; the termination th is that of the abstr. sing.; but th, as we think we have shown at Prov 1:20, is that of a fem. plur., meant intensively, like bogdoth, Zeph 2:4; binoth, chokmoth, cf. bogdim, Prov 23:28; hhovlim, Zech 11:7, Zech 11:14; toqim, Prov 11:15 (Bttch. 700g E). Twice vesikluth presents what, speaking to his own heart, he bears testimony to before himself. By yādǎ'ti, which is connected with dibbarti (Eccles 1:16) in the same rank, he shows the facit. זה refers to the striving to become conscious of the superiority of secular wisdom and science to the love of pleasure and to ignorance. He perceived that this striving also was a grasping after the wind; with רעוּת, 14b, is here interchanged רעיון. He proves to himself that nothing showed itself to be real, i.e., firm and enduring, unimpeachable and imperishable. And why not?
Eccles 1:18
"For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow." The German proverb: "Much wisdom causeth headache," is compared, Eccles 12:12, but not here, where כּעס and מכאוב express not merely bodily suffering, but also mental grief. Spinoza hits one side of the matter in his Ethics, IV 17, where he remarks: "Veram boni et mali cognitionem saepe non satis valere ad cupiditates coercendas, quo facto homo imbecillitatem suam animadvertens cogitur exclamare: Video meliora proboque, deteriora sequor." In every reference, not merely in that which is moral, there is connected with knowledge the shadow of a sorrowful consciousness, in spite of every effort to drive it away. The wise man gains an insight into the thousand-fold woes of the natural world, and of the world of human beings, and this reflects itself in him without his being able to change it; hence the more numerous the observed forms of evil, suffering, and discord, so much greater the sadness (כּעס, R. כס, cogn. הס, perstringere) and the heart-sorrow (מכאוב, crve-cour) which the inutility of knowledge occasions. The form of 18a is like Eccles 5:6, and that of 18b like e.g., Prov 18:22. We change the clause veyosiph daath into an antecedent, but in reality the two clauses stand together as the two members of a comparison: if one increaseth knowledge, he increaseth (at the same time) sorrow. "יוסיף, Is 29:14; Is 38:5; Eccles 2:18," says Ewald, 169a, "stands alone as a part. act., from the stem reverting from Hiph. to Kal with י instead of ." But this is not unparalleled; in הן יוסיף the verb יוסף is fin., in the same manner as יסּד, Is 28:16; תּומיך, Ps 16:5, is Hiph., in the sense of amplificas, from ימך; יפיח, Prov 6:19 (vid., l.c.), is an attribut. clause, qui efflat, used as an adj.; and, at least, we need to suppose in the passage before us the confusion that the ē of kātēl (from kātil, originally kātal), which is only long, has somehow passed over into î. Bttcher's remark to the contrary, "An impersonal fiens thus repeated is elsewhere altogether without a parallel," is set aside by the proverb formed exactly thus: "He that breathes the love of truth says what is right," Prov 12:17.
John Gill
1:16 I communed with my own heart,.... That is, looked into it, examined it, and considered what a stock and fund of knowledge he had in it, after all his researches into it; what happiness accrued to him by it, and what judgment upon the whole was to be formed upon it; and he spoke within himself after this manner:
saying, lo, I am come to great estate; or become a great man; famous for wisdom, arrived to a very great pitch of it; greatly increased in it, through a diligent application to it;
and have gotten more wisdom than all they that have been before me in Jerusalem; or, "that before me were over Jerusalem" (p); governors of it, or in it; not only than the Jebusites, but than Saul, the first king of Israel, or than even his father David; or, as Gussetius (q), than any princes, rulers, and civil magistrates in Jerusalem, in his own days or in the days of his father; and also than all the priests and prophets, as well as princes, that ever had been there: and indeed he was wiser than all men, 3Kings 4:30; and even than any that had been in Jerusalem, or any where else, or that should be hereafter, excepting the Messiah; see 3Kings 3:12. And seeing this is said of him by others, and even by the Lord himself, it might not only be said with truth by himself, but without ostentation; seeing it was necessary it should be said to answer his purpose, which was to show the vanity of human wisdom in its highest pitch; and it was nowhere to be found higher than in himself;
yea, my heart had great experience of wisdom and knowledge; or, "saw much wisdom and knowledge" (r); he thoroughly understood it, he was a complete master of it; it was not a superficial knowledge he had attained unto, or a few lessons of it he had committed to memory; some slight notions in his head, or scraps of things he had collected together, in an undigested manner; but he had made himself thoroughly acquainted with everything worthy to be known, and had digested it in his mind.
(p) "super Jerusalaim", Montanus, Cocceius, Schmidt; "qui praefueriut ante me Jeruscthalamis", Junius & Tremellius. (q) Comment. Heb. p. 604. (r) "vidit multum sapientiae et scientiae", Montanus, Amama; "vidit plurimam sapientiam et scientiam", Tigurine version.
John Wesley
1:16 Communed - I considered within myself. Great - In wisdom. Have gotten - As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, and study, and experience. Than all - Whether governors, or priests, or private persons. In Jerusalem - Which was then the most eminent place in the world for wisdom.
Robert Jamieson, A. R. Fausset and David Brown
1:16 communed with . . . heart-- (Gen 24:45).
come to great estate--Rather, "I have magnified and gotten" (literally, "added," increased), &c.
all . . . before me in Jerusalem--namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (Lk 13:34), and "Wisdom" incarnate (Mt 11:19; Mt 12:42).
had . . . experience--literally, "had seen" (Jer 2:31). Contrast with this glorying in worldly wisdom (Jer 9:23-24).
1:171:17: Եւ սիրտ իմ ետես բազում իմաստութիւն՝ եւ գիտութիւն. զառակս եւ զիմաստութիւն գիտացի ես. զի սակայն եւ այս յօժարութիւն ոգւոյ է[8453]։ [8453] Ոմանք. Զառակս եւ զհանճարս ծանեայ. զի սակայն եւ այս յօժարութիւն է ոգւոյ։ (18) Վասն զի ՚ի բազում իմաստութենէ յոլովութիւն գիտութեան. եւ որ յաւելու ՚ի գիտութիւն՝ յաւելու ՚ի ցաւս։
17 Իմ սիրտը ճանաչեց բազում իմաստութիւն եւ գիտութիւն, առակներ եւ խորհուրդներ: Ես հասկացայ, սակայն, որ դա եւս հոգու տանջանք է,
17 Իմ սիրտս իմաստութիւնը ճանչնալու, Խենթութիւնը եւ յիմարութիւնը գիտնալու տուի։Հասկցայ թէ ասիկա ալ հոգիի տանջանք է։
Եւ ետու զսիրտ իմ գիտել զիմաստութիւն եւ զգիտութիւն, [8]զառակս եւ զիմաստութիւն``. գիտացի ես` զի սակայն եւ այս [9]յօժարութիւն ոգւոյ է:

1:17: Եւ սիրտ իմ ետես բազում իմաստութիւն՝ եւ գիտութիւն. զառակս եւ զիմաստութիւն գիտացի ես. զի սակայն եւ այս յօժարութիւն ոգւոյ է[8453]։
[8453] Ոմանք. Զառակս եւ զհանճարս ծանեայ. զի սակայն եւ այս յօժարութիւն է ոգւոյ։ (18) Վասն զի ՚ի բազում իմաստութենէ յոլովութիւն գիտութեան. եւ որ յաւելու ՚ի գիտութիւն՝ յաւելու ՚ի ցաւս։
17 Իմ սիրտը ճանաչեց բազում իմաստութիւն եւ գիտութիւն, առակներ եւ խորհուրդներ: Ես հասկացայ, սակայն, որ դա եւս հոգու տանջանք է,
17 Իմ սիրտս իմաստութիւնը ճանչնալու, Խենթութիւնը եւ յիմարութիւնը գիտնալու տուի։Հասկցայ թէ ասիկա ալ հոգիի տանջանք է։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 И предал я сердце мое тому, чтобы познать мудрость и познать безумие и глупость: узнал, что и это томление духа;
1:17 καὶ και and; even ἔδωκα διδωμι give; deposit καρδίαν καρδια heart μου μου of me; mine τοῦ ο the γνῶναι γινωσκω know σοφίαν σοφια wisdom καὶ και and; even γνῶσιν γνωσις knowledge; knowing παραβολὰς παραβολη parable καὶ και and; even ἐπιστήμην επιστημη know ὅτι οτι since; that καί και and; even γε γε in fact τοῦτ᾿ ουτος this; he ἔστιν ειμι be προαίρεσις προαιρεσις spirit; wind
1:17 וָ wā וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give לִבִּי֙ libbˌî לֵב heart לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge הֹולֵלֹ֖ות hôlēlˌôṯ הֹולֵלָה madness וְ wᵊ וְ and שִׂכְל֑וּת śiḵlˈûṯ שִׂכְלוּת folly יָדַ֕עְתִּי yāḏˈaʕtî ידע know שֶׁ še שַׁ [relative] גַּם־ ggam- גַּם even זֶ֥ה zˌeh זֶה this ה֖וּא hˌû הוּא he רַעְיֹ֥ון raʕyˌôn רַעְיֹון striving רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:17. dedique cor meum ut scirem prudentiam atque doctrinam erroresque et stultitiam et agnovi quod in his quoque esset labor et adflictio spiritusAnd I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,
17. And I applied my heart to know wisdom, and to know madness and folly: I perceived that this also was a striving after wind.
1:17. And I have dedicated my heart, so that I may know prudence and doctrine, and also error and foolishness. Yet I recognize that, in these things also, there is hardship, and affliction of the spirit.
1:17. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit:

1:17 И предал я сердце мое тому, чтобы познать мудрость и познать безумие и глупость: узнал, что и это томление духа;
1:17
καὶ και and; even
ἔδωκα διδωμι give; deposit
καρδίαν καρδια heart
μου μου of me; mine
τοῦ ο the
γνῶναι γινωσκω know
σοφίαν σοφια wisdom
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
παραβολὰς παραβολη parable
καὶ και and; even
ἐπιστήμην επιστημη know
ὅτι οτι since; that
καί και and; even
γε γε in fact
τοῦτ᾿ ουτος this; he
ἔστιν ειμι be
προαίρεσις προαιρεσις spirit; wind
1:17
וָ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
לִבִּי֙ libbˌî לֵב heart
לָ לְ to
דַ֣עַת ḏˈaʕaṯ ידע know
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
הֹולֵלֹ֖ות hôlēlˌôṯ הֹולֵלָה madness
וְ wᵊ וְ and
שִׂכְל֑וּת śiḵlˈûṯ שִׂכְלוּת folly
יָדַ֕עְתִּי yāḏˈaʕtî ידע know
שֶׁ še שַׁ [relative]
גַּם־ ggam- גַּם even
זֶ֥ה zˌeh זֶה this
ה֖וּא hˌû הוּא he
רַעְיֹ֥ון raʕyˌôn רַעְיֹון striving
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
1:17. dedique cor meum ut scirem prudentiam atque doctrinam erroresque et stultitiam et agnovi quod in his quoque esset labor et adflictio spiritus
And I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,
1:17. And I have dedicated my heart, so that I may know prudence and doctrine, and also error and foolishness. Yet I recognize that, in these things also, there is hardship, and affliction of the spirit.
1:17. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Екклезиаст на собственном опыте убедился, что приобретение мудрости и знания оказалось такой же суетой, такой же погоней за ветром, как и всё в человеческой жизни. Оно не только не доставило ему счастья, но, напротив, увеличило его страдания, показав всю призрачность человеческих надежд, всю безрезультатность человеческих стремлений, обнажив ничтожество всего земного.
Adam Clarke: Commentary on the Bible - 1831
1:17: To know madness and folly - הוללות ושכלות holloth vesichluth. Παραβολας και επιστημην, "Parables and science." - Septuagint. So the Syriac; nearly so the Arabic.
"What were error and foolishness." - Coverdale. Perhaps gayety and sobriety may be the better meaning for these two difficult words. I can scarcely think they are taken in that bad sense in which our translation exhibits them. "I tried pleasure in all its forms; and sobriety and self-abnegation to their utmost extent." Choheleth paraphrases, "Even fools and madmen taught me rules."
Albert Barnes: Notes on the Bible - 1834
1:17: To know madness and folly - A knowledge of folly would help him to discern wisdom, and to exercise that chief function of practical wisdom - to avoid folly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: I gave: Ecc 1:13, Ecc 2:3, Ecc 2:12, Ecc 7:23-25; Th1 5:21
I perceived: Ecc 2:10, Ecc 2:11
Geneva 1599
1:17 And I gave my heart to know wisdom, and to know (l) madness and folly: I perceived that this also is vexation of spirit.
(l) That is, vain things, which served to pleasure, in which was no convenience, but grief and trouble of conscience.
John Gill
1:17 And I gave my heart to know wisdom,.... Which is repeated, for the confirmation of it, from Eccles 1:13, and that it might be taken notice of how assiduous and diligent he had been in acquiring it; a circumstance not to be overlooked;
and to know madness and folly: that he might the better know wisdom, and learn the difference between the one and the other, since opposites illustrate each other; and that he might shun madness and folly, and the ways thereof, and expose the actions of mad and foolish men: so Plato (s) says, ignorance is a disease, of which there are two kinds, madness and folly. The Targum, Septuagint, and all the Oriental versions, interpret the last word, translated "folly", by understanding, knowledge, and prudence; which seems to be right, since Solomon speaks of nothing afterwards, as vexation and grief to him, but wisdom and knowledge: and I would therefore read the clause in connection with the preceding, thus, "and the knowledge of things boasted of", vain glorious knowledge; "and prudence", or what may be called craftiness and cunning; or what the apostle calls "science falsely so called", Ti1 6:20; see Prov 12:8;
I perceived that this also is vexation of spirit; See Gill on Eccles 1:14; the reason follows.
(s) In Timaeo, p. 1084.
John Wesley
1:17 To know - That I might throughly understand the nature and difference of truth and error, of virtue and vice.
Robert Jamieson, A. R. Fausset and David Brown
1:17 wisdom . . . madness--that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Eccles 2:12; Eccles 7:25, &c., support English Version rather than DATHE, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (Ti1 6:20), "craft" (Dan 8:25).
1:181:18: Զի բազմութիւն իմաստութեան բազմութիւն գիտութեան. եւ որ յոլովեաց ՚ի գիտութիւն յաւելցէ ՚ի ցաւս։
18 քանզի շատ իմաստութեան մէջ շատ գիտութիւն կայ, եւ իր գիտութիւնն աւելացնողը իր ցաւն է աւելացնում:
18 Վասն զի շատ իմաստութեան մէջ շատ տրտմութիւն կայ Ու իր գիտութիւնը աւելցնողը իր վիշտը կ’աւելցնէ։
Զի [10]բազմութիւն իմաստութեան` բազմութիւն գիտութեան``, եւ որ յոլովեաց ի գիտութիւն` յաւելցէ ի ցաւս:

1:18: Զի բազմութիւն իմաստութեան բազմութիւն գիտութեան. եւ որ յոլովեաց ՚ի գիտութիւն յաւելցէ ՚ի ցաւս։
18 քանզի շատ իմաստութեան մէջ շատ գիտութիւն կայ, եւ իր գիտութիւնն աւելացնողը իր ցաւն է աւելացնում:
18 Վասն զի շատ իմաստութեան մէջ շատ տրտմութիւն կայ Ու իր գիտութիւնը աւելցնողը իր վիշտը կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 потому что во многой мудрости много печали; и кто умножает познания, умножает скорбь.
1:18 ὅτι οτι since; that ἐν εν in πλήθει πληθος multitude; quantity σοφίας σοφια wisdom πλῆθος πληθος multitude; quantity γνώσεως γνωσις knowledge; knowing καὶ και and; even ὁ ο the προστιθεὶς προστιθημι add; continue γνῶσιν γνωσις knowledge; knowing προσθήσει προστιθημι add; continue ἄλγημα αλγημα pain; suffering
1:18 כִּ֛י kˈî כִּי that בְּ bᵊ בְּ in רֹ֥ב rˌōv רֹב multitude חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom רָב־ rov- רֹב multitude כָּ֑עַס kˈāʕas כַּעַס grief וְ wᵊ וְ and יֹוסִ֥יף yôsˌîf יסף add דַּ֖עַת dˌaʕaṯ דַּעַת knowledge יֹוסִ֥יף yôsˌîf יסף add מַכְאֹֽוב׃ maḵʔˈôv מַכְאֹוב pain
1:18. eo quod in multa sapientia multa sit indignatio et qui addit scientiam addat et laboremBecause in much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.
18. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
1:18. Because of this, with much wisdom there is also much anger. And whoever adds knowledge, also adds hardship.
1:18. For in much wisdom [is] much grief: and he that increaseth knowledge increaseth sorrow.
For in much wisdom [is] much grief: and he that increaseth knowledge increaseth sorrow:

1:18 потому что во многой мудрости много печали; и кто умножает познания, умножает скорбь.
1:18
ὅτι οτι since; that
ἐν εν in
πλήθει πληθος multitude; quantity
σοφίας σοφια wisdom
πλῆθος πληθος multitude; quantity
γνώσεως γνωσις knowledge; knowing
καὶ και and; even
ο the
προστιθεὶς προστιθημι add; continue
γνῶσιν γνωσις knowledge; knowing
προσθήσει προστιθημι add; continue
ἄλγημα αλγημα pain; suffering
1:18
כִּ֛י kˈî כִּי that
בְּ bᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
רָב־ rov- רֹב multitude
כָּ֑עַס kˈāʕas כַּעַס grief
וְ wᵊ וְ and
יֹוסִ֥יף yôsˌîf יסף add
דַּ֖עַת dˌaʕaṯ דַּעַת knowledge
יֹוסִ֥יף yôsˌîf יסף add
מַכְאֹֽוב׃ maḵʔˈôv מַכְאֹוב pain
1:18. eo quod in multa sapientia multa sit indignatio et qui addit scientiam addat et laborem
Because in much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.
1:18. Because of this, with much wisdom there is also much anger. And whoever adds knowledge, also adds hardship.
1:18. For in much wisdom [is] much grief: and he that increaseth knowledge increaseth sorrow.
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Adam Clarke: Commentary on the Bible - 1831
1:18: For in much wisdom is much grief - The more we know of ourselves the less satisfied shall we be with our own hearts; and the more we know of mankind the less willing shall we be to trust them, and the less shall we admire them.
Be that increaseth knowledge increaseth sorrow - And why so? Because, independently of God, the principal objects of knowledge are natural and moral evils.
The Targum gives a curious paraphrase here: "The man who multiplies wisdom, when he sins and is not converted to repentance, multiplies the indignation of God against himself; and the man who adds science, and yet dies in his childhood, adds grief of heart to his relatives." A man in science; a foolish child in conduct. How pained must they be who had the expense of his education! But there are many men-children of this sort in every age and country.
Albert Barnes: Notes on the Bible - 1834
1:18: We become more sensible of our ignorance and impotence, and therefore sorrowful, in proportion as we discover more of the constitution of nature and the scheme of Providence in the government of the world; every discovery serving to convince us that more remains concealed of which we had no suspicion before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: For in: Ecc 2:15, Ecc 7:16, Ecc 12:12, Ecc 12:13; Job 28:28; Co1 3:18-20; Jam 3:13-17
Geneva 1599
1:18 For in much wisdom [is] much (m) grief: and he that increaseth knowledge increaseth sorrow.
(m) 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.
John Gill
1:18 For in much wisdom is much grief,.... In getting it, and losing it when it is gotten: or "indignation" (t), at himself and others; being more sensible of the follies and weakness of human nature;
and he that increaseth knowledge increaseth sorrow: for, the more he knows, the more he would know, and is more eager after it, and puts himself to more pains and trouble to acquire it; and hereby becomes more and more sensible of his own ignorance; and of the difficulty of attaining the knowledge he would come at; and of the insufficiency of it to make him easy and happy: and besides, the more knowledge he has, the more envy it draws upon him from others, who set themselves to oppose him, and detract from his character; in short, this is the sum of all human knowledge and wisdom, attained to in the highest degree; instead of making men comfortable and happy, it is found to be mere vanity, to cause vexation and disquietude of mind, and to promote grief and sorrow. There is indeed wisdom and knowledge opposite to this, and infinitely more excellent, and which, the more it is increased, the more joy and comfort it brings; and this is wisdom in the hidden part; a spiritual and experimental knowledge of Christ, and of God in Christ, and of divine and evangelical truths; but short of this knowledge there is no true peace, comfort, and happiness. The Targum is,
"for a man who multiplies wisdom, when he sins and does not turn by repentance, he multiplies indignation from the Lord; and he who increases knowledge, and dies in his youth, increases grief of heart to those who are near akin to him.''
(t) "multa ira", Pagninus, Montanus; "indignatio", V. L. Tigurine version, Vatablus, Drusius; "multum indignationis", Junius & Tremellius, Piscator.
John Wesley
1:18 Grief - Or, displeasure within himself, and against his present condition. Sorrow - Which he does many ways, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening of his life; because he is often deceived with knowledge falsely so called, and often mistakes error for truth, and is perplexed with manifold doubts, from which ignorant men are wholly free; because he hath the clearer prospect into, and quicker sense of his own ignorance, and infirmities, and disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them; and because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge; lastly, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition than the meanest and most unlearned man in the world.
Robert Jamieson, A. R. Fausset and David Brown
1:18 wisdom . . . knowledge--not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (Eccles 1:13, Eccles 1:17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (Eccles 1:15; Eccles 12:12).
He next tries pleasure and luxury, retaining however, his worldly "wisdom" (Eccles 3:9), but all proves "vanity" in respect to the chief good.