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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–9. Неуменье пользоваться богатством. 10–12. Бессилие человека и суетность жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The royal preacher goes on further to show the vanity of worldly wealth, when men place their happiness in it and are eager and inordinate in laying it up. Riches, in the hands of a man that is wise and generous, and good for something, but in the hands of a sordid, sneaking, covetous miser, they are good for nothing. 1. He takes an account of the possessions and enjoyments which such a man may have. He has wealth (ver. 2), he has children to inherit it (ver. 3), and lives long, ver. 3, 6. 2. He describes his folly in not taking the comfort of it; he has no power to eat of it, lets strangers devour it, is never filled with good, and at last has no burial, ver. 2, 3. 3. He condemns it as an evil, a common evil, vanity, and a disease, ver. 1, 2. 4. He prefers the condition of a still-born child before the condition of such a one, ver. 3. The still-born child's infelicity is only negative (ver. 4, 5), but that of the covetous worldling is positive; he lives a great while to see himself miserable, ver. 6. 5. He shows the vanity of riches as pertaining only to the body, and giving no satisfaction to the mind (ver. 7, 8), and of those boundless desires with which covetous people vex themselves (ver. 9), which, if they be gratified ever so fully, leave a man but a man still, ver. 10. II. He concludes this discourse of the vanity of the creature with this plain inference from the whole, That it is folly to think of making up a happiness for ourselves in the things of this world, ver. 11, 12. Our satisfaction must be in another life, not in this.
Adam Clarke: Commentary on the Bible - 1831
The vanity of riches without use, Ecc 6:1, Ecc 6:2. Of children and of old age without riches and enjoyment, Ecc 6:3-7. Man does not know what is good for himself, Ecc 6:8-12.
Albert Barnes: Notes on the Bible - 1834
6:0: The Preacher in this chapter contemplates the case of people to whom God gives wealth, honor, success, children, and long life, yet withholds from them the capacity of enjoyment, rest, permanence or contentment Ecc 6:1-9. What then is good for man to do, whose lot in life is so thoroughly subject to vanity? Ecc 6:10-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 6:1, The vanity of riches without use; Ecc 6:3, though a man have many children and a long life; Ecc 6:7, The vanity of sight and wandering desires; Ecc 6:10, The conclusion of vanities.

6:1: Ecc 5:13

John Gill
INTRODUCTION TO ECCLESIASTES 6
The wise man goes on to expose the vanity of riches, as possessed by a covetous man, who makes no use of them; an evil, and a common one under the sun, Eccles 6:1; Who is described by the good things he has; which he has not a power to enjoy, but a stranger enjoys them, Eccles 6:2; by his numerous offspring and long life; yet neither is he satisfied with good in life, nor has he a burial at death; wherefore an abortive is preferred unto him, Eccles 6:3; For though many things may be said of that which are disagreeable, yet worse of him, and that has more rest than he; and besides, they both go to one place, the grave, Eccles 6:4; and the vanity of an anxious labour for riches is further argued from the use of them, at most and best, which is only for the body, and the sustenance of it, but cannot satisfy the mind or soul, Eccles 6:7; and this use a fool can make of, them, as well as a wise man; and a poor man, that is knowing, diligent, and industrious to live, as well as the rich, Eccles 6:8. Wherefore it is best to enjoy and be content with present mercies, than to let loose the wandering desires after what may never be had, Eccles 6:9; and especially it should be considered, that let a man be in what circumstances he will, he is but a man; and these circumstances are determined and appointed by God, which he cannot alter; and therefore it is both vain and sinful to contend with him, Eccles 6:10. And, after all, a man is never the better for his carking cares and wandering desires, since there are so many things that increase vanity, Eccles 6:11; and a man is so ignorant of what is good for him for the present, and of what shall be after him, Eccles 6:12.
6:16:1: Է՛ չարութիւն զոր տեսի ՚ի ներքոյ արեգական, եւ բազում է յոյժ ՚ի վերայ մարդոյ[8526]։ [8526] Ոմանք. Եւ բազում է ՚ի վերայ մարդկան։
1 Մի չարիք էլ տեսայ արեգակի ներքոյ, որ շատ յաճախ է պատահում մարդկանց:
6 Արեւուն տակ տեսայ թէ չարիք մը կայ Ու անիկա մարդոց մէջ շատ կը գտնուի։
Է չարութիւն զոր տեսի ի ներքոյ արեգական, եւ բազում է յոյժ ի վերայ մարդոյ:

6:1: Է՛ չարութիւն զոր տեսի ՚ի ներքոյ արեգական, եւ բազում է յոյժ ՚ի վերայ մարդոյ[8526]։
[8526] Ոմանք. Եւ բազում է ՚ի վերայ մարդկան։
1 Մի չարիք էլ տեսայ արեգակի ներքոյ, որ շատ յաճախ է պատահում մարդկանց:
6 Արեւուն տակ տեսայ թէ չարիք մը կայ Ու անիկա մարդոց մէջ շատ կը գտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 Есть зло, которое видел я под солнцем, и оно часто бывает между людьми:
6:1 ἔστιν ειμι be πονηρία πονηρια harm; malignancy ἣν ος who; what εἶδον οραω view; see ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun καὶ και and; even πολλή πολυς much; many ἐστιν ειμι be ἐπὶ επι in; on τὸν ο the ἄνθρωπον ανθρωπος person; human
6:1 יֵ֣שׁ yˈēš יֵשׁ existence רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֖יתִי rāʔˌîṯî ראה see תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and רַבָּ֥ה rabbˌā רַב much הִ֖יא hˌî הִיא she עַל־ ʕal- עַל upon הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
6:1. est et aliud malum quod vidi sub sole et quidem frequens apud hominesThere is also another evil, which I have seen under the sun, and that frequent among men:
1. There is an evil which I have seen under the sun, and it is heavy upon men:
6:1. There is also another evil, which I have seen under the sun, and, indeed, it is frequent among men.
6:1. There is an evil which I have seen under the sun, and it [is] common among men:
There is an evil which I have seen under the sun, and it [is] common among men:

6:1 Есть зло, которое видел я под солнцем, и оно часто бывает между людьми:
6:1
ἔστιν ειμι be
πονηρία πονηρια harm; malignancy
ἣν ος who; what
εἶδον οραω view; see
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
καὶ και and; even
πολλή πολυς much; many
ἐστιν ειμι be
ἐπὶ επι in; on
τὸν ο the
ἄνθρωπον ανθρωπος person; human
6:1
יֵ֣שׁ yˈēš יֵשׁ existence
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֖יתִי rāʔˌîṯî ראה see
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
רַבָּ֥ה rabbˌā רַב much
הִ֖יא hˌî הִיא she
עַל־ ʕal- עַל upon
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
6:1. est et aliud malum quod vidi sub sole et quidem frequens apud homines
There is also another evil, which I have seen under the sun, and that frequent among men:
6:1. There is also another evil, which I have seen under the sun, and, indeed, it is frequent among men.
6:1. There is an evil which I have seen under the sun, and it [is] common among men:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Екклезиаст продолжает развивать свою излюбленную мысль о неуменьи людей пользоваться богатством и, вообще, жизнью. Очень часто случается, что люди, обладающие большими богатствами, не извлекают из них никаких радостей. На их долю приходятся лишь труды и заботы, а жизненные радости достаются другим. Эти богачи, не видевшие при жизни ни света, ни радости, несчастнее выкидышей, так как они сходят в шеол с горьким сознанием бессмысленно проведенной жизни. Не испытавши радостей при жизни, они не встретили сочувствия и почета по смерти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 There is an evil which I have seen under the sun, and it is common among men: 2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease. 3 If a man beget a hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he. 4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. 5 Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other. 6 Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?
Solomon had shown, in the close of the foregoing chapter, how good it is to make a comfortable use of the gifts of God's providence; now here he shows the evil of the contrary, having and not using, gathering to lay up for I know not what contingent emergencies to come, not to lay out on the most urgent occasions present. This is an evil which Solomon himself saw under the sun, v. 1. A great deal of evil there is under the sun. There is a world above the sun where there is no evil, yet God causes his sun to shine upon the evil as well as upon the good, which is an aggravation of the evil. God has lighted up a candle for his servants to work by, but they bury their talent as slothful and unprofitable, and so waste the light and are unworthy of it. Solomon, as a king, inspected the manners of his subjects, and took notice of this evil as a prejudice to the public, who are damaged not only by men's prodigality on the one hand, but by their penuriousness on the other. As it is with the blood in the natural body, so it is with the wealth of the body politic, if, instead of circulating, it stagnates, it will be of ill consequence. Solomon as a preacher observed the evils that were done that he might reprove them and warn people against them. This evil was, in his days, common, and yet then there was great plenty of silver and gold, which, one would think, should have made people less fond of riches; the times also were peaceable, nor was there any prospect of trouble, which to some is a temptation to hoard. But no providence will of itself, unless the grace of God work with it, cure the corrupt affection that is in the carnal mind to the world and the things of it; nay, when riches increase we are most apt to set our hearts upon them. Now concerning this miser observe,
I. The abundant reason he has to serve God with joyfulness and gladness of heart; how well God has done for him.
1. He has given him riches, wealth, and honour, v. 2. Note, (1.) Riches and wealth commonly gain people honour among men. Though it be but an image, if it be a golden image, all people, nations, and languages, will fall down and worship it. (2.) Riches, wealth, and honour, are God's gifts, the gifts of his providence, and not given, as his rain and sunshine, alike to all, but to some, and not to others, as God sees fit. (3.) Yet they are given to many that do not make a good use of them, to many to whom God does not give wisdom and grace to take the comfort of them and serve God with them. The gifts of common providence are bestowed on many to whom are denied the gifts of a special grace, without which the gifts of providence often do more hurt than good.
2. He wants nothing for his soul of all that he desires. Providence has been so liberal to him that he has as much as heart could wish, and more, Ps. lxxiii. 7. He does not desire grace for his soul, the better part; all he desires is enough to gratify the sensual appetite, and that he has; his belly is filled with these hidden treasures, Ps. xvii. 14.
3. He is supposed to have a numerous family, to beget a hundred children, which are the stay and strength of his house and as a quiver full of arrows to him, which are the honour and credit of his house, and in whom he has the prospect of having his name built up and having all the immortality this world can give him. They are full of children (Ps. xvii. 14), while many of God's people are written childless and stripped of all.
4. To complete his happiness, he is supposed to live many years, or rather many days, for our life is to be reckoned rather by days than years: The days of his years are many, and so healthful is his constitution, and so slowly does age creep upon him, that they are likely to be many more. Nay, he is supposed to live a thousand years (which no man, that we know of, ever did), nay, a thousand years twice told, a small part of which time, one would think, were enough to convince men, by their own experience, of the folly both of those that expect to find all good in worldly wealth, and of those that expect to find any good in it but in using it.
II. The little heart he has to use this which God gives him, for the ends and purposes for which it was given him. This is his fault and folly that he renders not again according to the benefit done unto him, and serves not the Lord God his benefactor, with joyfulness and gladness of heart, in the abundance of all things. In the day of prosperity he is not joyful. Tristis es, et felix?--Art thou happy, yet sad? See his folly: 1. He cannot find in his heart to take the comfort of what he has himself. He has meat before him; he has wherewith to maintain himself and his family comfortably, but he has not power to eat thereof. His sordid niggardly temper will not suffer him to lay it out, no, not upon himself, no, not upon that which is most necessary for himself. He has not power to reason himself out of this absurdity, to conquer his covetous humour. He is weak indeed, who has not power to use what God gives him, for God gives him not that power, but withholds it from him, to punish him for his other abuses of his wealth. Because he has not the will to serve God with it, God denies him the power to serve himself with it. 2. He suffers those to prey upon him that he is under no obligation to: A stranger eateth it. This is the common fate of misers; they will not trust their own children perhaps, but retainers and hangers-on, that have the art of wheedling, insinuate themselves into them, and find ways of devouring what they have, or getting it to be left to them by their wills. God orders it so that a stranger eats it. Strangers devour his strength, Hos. vii. 9; Prov. v. 10. This may be well called vanity, and an evil disease. What we have we have in vain if we do not use it; and that temper of mind is certainly a most wretched distemper which keeps us from using it. Our worst diseases are those that arise from the corruption of our own hearts. 3. He deprives himself of the good that he might have had of his worldly possessions, not only forfeits it, but robs himself of it and throws it from him: His soul is not filled with good, v. 3. He is still unsatisfied and uneasy. His hands are filled with riches, his barns filled, and his bags filled, but his soul is not filled with good, no, not with that good, for it is still craving more. Nay (v. 6), he has not seen good; he cannot so much as please his eye, for that is still looking further and looking with envy on those that have more. He has not even the sensible good of an estate. Though he looks not beyond the things that are seen, yet he looks not with any true pleasure even on them. 4. He has no burial, none agreeable to his rank, no decent burial, but the burial of an ass. Through the sordidness of his temper he will not allow himself a fashionable burial, but forbids it, or the strangers that have eaten him up leave him so poor, at last, that he has not wherewithal, or those to whom he leaves what he has have so little esteem for his memory, and are so greedy of what they are to have from him, that they will not be at the charges of burying him handsomely, which his own children, if he had left it to them, would not have grudged him.
III. The preference which the preacher gives to an untimely birth before him: An untimely birth, a child that is carried from the womb to the grave, is better than he. Better is the fruit that drops from the tree before it is ripe than that which is left to hang on till it is rotten. Job, in his passion, thinks the condition of an untimely birth better than his when he was in adversity (Job iii. 16); but Solomon here pronounces it better than the condition of a worldling in his greatest prosperity, when the world smiles upon him. 1. He grants the condition of an untimely birth, upon many accounts, to be very sad (v. 4, 5): He comes in with vanity (for, as to this world, he that is born and dies immediately was born in vain), and he departs in darkness; little or no notice is taken of him; being an abortive, he has no name, or, if he had, it would soon be forgotten and buried in oblivion; it would be covered with darkness, as the body is with the earth. Nay (v. 5), he has not seen the sun, but from the darkness of the womb he is hurried immediately to that of the grave, and, which is worse than not being known to any, he has not known any thing, and therefore has come short of that which is the greatest pleasure and honour of man. Those that live in wilful ignorance, and know nothing to purpose, are no better than an untimely birth that has not seen the sun nor known any thing. 2. Yet he prefers it before that of a covetous miser. This untimely birth has more rest than the other, for this has some rest, but the other has none; this has no trouble and disquiet, but the other is in perpetual agitation, and has nothing but trouble, trouble of his own making. The shorter the life is the longer the rest; and the fewer the days, and the less we have to do with this troublesome world, the less trouble we know.
Tis better die a child at four,
Than live, and die so at fourscore.
The reason he gives why this has more rest is because all go to one place to rest in, and this is sooner at his rest, v. 6. He that lives a thousand years goes to the same place with the child that does not live an hour, ch. iii. 20. The grave is the place we shall all meet in. Whatever differences there may be in men's condition in this world, they must all die, are all under the same sentence, and, to outward appearance, their deaths are alike. The grave is to one, as well as another, a land of silence, of darkness, of separation from the living, and a sleeping-place. It is the common rendezvous of rich and poor, honourable and mean, learned and unlearned; the short-lived and long-lived meet in the grave, only one rides post thither, the other goes by a slower conveyance; the dust of both mingles, and lies undistinguished.
Albert Barnes: Notes on the Bible - 1834
6:1: Common among - Rather, great (heavy) upon people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: a man: Ecc 5:19; Kg1 3:13; Ch1 29:25, Ch1 29:28; Ch2 1:11; Dan 5:18
so: Ecc 2:4-10; Deu 8:7-10; Jdg 18:10; Job 21:9-15; Psa 17:14, Psa 73:7; Luk 12:19, Luk 12:20
yet: A man may possess much earthly goods, and yet have neither the heart nor power to enjoy them. Possession and fruition are not necessarily joined together; and this is also among the vanities of life, and was and still is a very "common evil among men." It belongs to God as much to give the power to enjoy, as it does to give earthly blessings.
but: Deu 28:33, Deu 28:43; Psa 39:6; Lam 5:2; Hos 7:9
vanity: Ecc 4:4, Ecc 4:8, Ecc 5:16
Carl Friedrich Keil and Franz Delitzsch
6:1
"There is an evil which I have seen under the sun, and in great weight it lies upon man: a man to whom God giveth riches, and treasures, and honour, and he wanteth nothing for his soul of all that he may wish, but God giveth him not power to have enjoyment of it, for a strange man hath the enjoyment: that is vanity and an evil disease." The author presents the result of personal observation; but inasmuch as he relates it in the second tense, he generalizes the matter, and places it scenically before the eyes of the reader. A similar introduction with ישׁ, but without the unnecessary asher, is found at Eccles 5:12; Eccles 10:5. Regarding בּה, vid., under Eccles 8:6; על does not denote the subj., as at Eccles 2:17 : it appears great to a man, but it has its nearest lying local meaning; it is a great (Eccles 2:21) evil, pressing in its greatness heavily upon man. The evil is not the man himself, but the condition in which he is placed, as when, e.g., the kingdom of heaven is compared to a merchant (Mt 13:45.), - not the merchant in himself, but his conduct and life is a figure of the kingdom of heaven.
John Gill
6:1 There is an evil which I have seen under the sun,.... The Vulgate Latin version reads it, another evil; but wrongly, for the same is considered as before, the evil of covetousness; which is one of the evil things that come out of the heart of man; is abominable to the Lord, contrary to his nature and will, and a breach of his law, which forbids it, and is the root of all evil; this is an evil under the sun, for there is nothing of this kind above it; and it fell under the observation of Solomon in various instances;
and it is common among men; or, "great over men" (u); or "over the man", the covetous man: it spreads itself over them; few were free from it, even so long ago, in those early times, and in such times in which silver was made no account of, and was like stones in Jerusalem, as common as they; and yet the sin of covetousness, of hoarding up money and making no use of it, for a man's own good, and the good of others, was very rife among men, 3Kings 10:27.
(u) "et multum ipsum super hominem", Montanus; "et magaum est illud super hominem istum", Rambachius.
Robert Jamieson, A. R. Fausset and David Brown
6:1 (Eccles 6:1-12)
common--or else more literally,--"great upon man," falls heavily upon man.
6:26:2: Ա՛յր մի որում տացէ Աստուած մեծութիւնս եւ ինչս եւ փառս, եւ ո՛չ ինչ պակաս իցէ անձին իւրում յամենայնէ որում ցանկանայցէ. եւ ո՛չ առնիցէ զնա Աստուած իշխան ուտե՛լ ՚ի նմանէ. զի այր օտար կերիցէ զնա. եւ ա՛յն ընդունայնութիւն է՝ եւ ախտ չար[8527]։ [8527] Ոմանք. Եւ ո՛չ տացէ նմա Աստուած իշխանութիւն ուտել ՚ի նմանէ. քանզի այր օտ՛՛։
2 Մարդ կայ, որին Աստուած թէ՛ հարստութիւն եւ թէ՛ ունեցուածք ու փառք է տուել, եւ ինչ ցանկանայ նրա հոգին՝ ոչ մի բանի պակաս չի զգում, բայց Աստուած դրանցից ուտելու իշխանութիւն չի տուել նրան, այլ օտար մարդ է վայելում դրանք. եւ սա եւս ունայնութիւն է եւ ծանր ցաւ:
2 Մարդ մը, որուն Աստուած հարստութիւն ու ստացուածք եւ փառք կու տայ, Իր հոգիին ցանկացած ոեւէ բանէ պակասութիւն մը չ’ունենար, Բայց Աստուած անոր իշխանութիւն չի տար անկէ ուտելու. Հապա զանիկա օտար մարդ կ’ուտէ։Այս ալ ունայնութիւն ու գէշ ցաւ մըն է։
Այր մի որում տացէ Աստուած մեծութիւն եւ ինչս եւ փառս, եւ ոչ ինչ պակաս իցէ անձին իւրում յամենայնէ որում ցանկանայցէ. եւ ոչ առնիցէ զնա Աստուած իշխան ուտել ի նմանէ, զի այր օտար կերիցէ զնա. եւ այն ընդունայնութիւն է եւ ախտ չար:

6:2: Ա՛յր մի որում տացէ Աստուած մեծութիւնս եւ ինչս եւ փառս, եւ ո՛չ ինչ պակաս իցէ անձին իւրում յամենայնէ որում ցանկանայցէ. եւ ո՛չ առնիցէ զնա Աստուած իշխան ուտե՛լ ՚ի նմանէ. զի այր օտար կերիցէ զնա. եւ ա՛յն ընդունայնութիւն է՝ եւ ախտ չար[8527]։
[8527] Ոմանք. Եւ ո՛չ տացէ նմա Աստուած իշխանութիւն ուտել ՚ի նմանէ. քանզի այր օտ՛՛։
2 Մարդ կայ, որին Աստուած թէ՛ հարստութիւն եւ թէ՛ ունեցուածք ու փառք է տուել, եւ ինչ ցանկանայ նրա հոգին՝ ոչ մի բանի պակաս չի զգում, բայց Աստուած դրանցից ուտելու իշխանութիւն չի տուել նրան, այլ օտար մարդ է վայելում դրանք. եւ սա եւս ունայնութիւն է եւ ծանր ցաւ:
2 Մարդ մը, որուն Աստուած հարստութիւն ու ստացուածք եւ փառք կու տայ, Իր հոգիին ցանկացած ոեւէ բանէ պակասութիւն մը չ’ունենար, Բայց Աստուած անոր իշխանութիւն չի տար անկէ ուտելու. Հապա զանիկա օտար մարդ կ’ուտէ։Այս ալ ունայնութիւն ու գէշ ցաւ մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 Бог дает человеку богатство и имущество и славу, и нет для души его недостатка ни в чем, чего не пожелал бы он; но не дает ему Бог пользоваться этим, а пользуется тем чужой человек: это суета и тяжкий недуг!
6:2 ἀνήρ ανηρ man; husband ᾧ ος who; what δώσει διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God πλοῦτον πλουτος wealth; richness καὶ και and; even ὑπάρχοντα υπαρχοντα belongings καὶ και and; even δόξαν δοξα glory καὶ και and; even οὐκ ου not ἔστιν ειμι be ὑστερῶν υστερεω lack; fail τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐπιθυμήσει επιθυμεω long for; aspire καὶ και and; even οὐκ ου not ἐξουσιάσει εξουσιαζω influence; have authority αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God τοῦ ο the φαγεῖν φαγω swallow; eat ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ὅτι οτι since; that ἀνὴρ ανηρ man; husband ξένος ξενος alien; foreigner φάγεται φαγω swallow; eat αὐτόν αυτος he; him τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality καὶ και and; even ἀρρωστία αρρωστια harmful; malignant ἐστιν ειμι be
6:2 אִ֣ישׁ ʔˈîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִתֶּן־ yitten- נתן give לֹ֣ו lˈô לְ to הָ hā הַ the אֱלֹהִ֡ים ʔᵉlōhˈîm אֱלֹהִים god(s) עֹשֶׁר֩ ʕōšˌer עֹשֶׁר riches וּ û וְ and נְכָסִ֨ים nᵊḵāsˌîm נְכָסִים riches וְ wᵊ וְ and כָבֹ֜וד ḵāvˈôḏ כָּבֹוד weight וְֽ wᵊˈ וְ and אֵינֶ֨נּוּ ʔênˌennû אַיִן [NEG] חָסֵ֥ר ḥāsˌēr חָסֵר lacking לְ lᵊ לְ to נַפְשֹׁ֣ו׀ nafšˈô נֶפֶשׁ soul מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִתְאַוֶּ֗ה yiṯʔawwˈeh אוה wish וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁלִיטֶ֤נּוּ yašlîṭˈennû שׁלט dominate הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat מִמֶּ֔נּוּ mimmˈennû מִן from כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man נָכְרִ֖י noḵrˌî נָכְרִי foreign יֹֽאכֲלֶ֑נּוּ yˈōḵᵃlˈennû אכל eat זֶ֥ה zˌeh זֶה this הֶ֛בֶל hˈevel הֶבֶל breath וָ wā וְ and חֳלִ֥י ḥᵒlˌî חֳלִי sickness רָ֖ע rˌāʕ רַע evil הֽוּא׃ hˈû הוּא he
6:2. vir cui dedit Deus divitias et substantiam et honorem et nihil deest animae eius ex omnibus quae desiderat nec tribuit ei potestatem Deus ut comedat ex eo sed homo extraneus vorabit illud hoc vanitas et magna miseria estA man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery.
2. a man to whom God giveth riches, wealth, and honour, so that he lacketh nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease.
6:2. It is a man to whom God has given wealth, and resources, and honor; and out of all that he desires, nothing is lacking to his life; yet God does not grant him the ability to consume these things, but instead a man who is a stranger will devour them. This is emptiness and a great misfortune.
6:2. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this [is] vanity, and it [is] an evil disease.
A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this [is] vanity, and it [is] an evil disease:

6:2 Бог дает человеку богатство и имущество и славу, и нет для души его недостатка ни в чем, чего не пожелал бы он; но не дает ему Бог пользоваться этим, а пользуется тем чужой человек: это суета и тяжкий недуг!
6:2
ἀνήρ ανηρ man; husband
ος who; what
δώσει διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
πλοῦτον πλουτος wealth; richness
καὶ και and; even
ὑπάρχοντα υπαρχοντα belongings
καὶ και and; even
δόξαν δοξα glory
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὑστερῶν υστερεω lack; fail
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
πάντων πας all; every
ὧν ος who; what
ἐπιθυμήσει επιθυμεω long for; aspire
καὶ και and; even
οὐκ ου not
ἐξουσιάσει εξουσιαζω influence; have authority
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
τοῦ ο the
φαγεῖν φαγω swallow; eat
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἀνὴρ ανηρ man; husband
ξένος ξενος alien; foreigner
φάγεται φαγω swallow; eat
αὐτόν αυτος he; him
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
καὶ και and; even
ἀρρωστία αρρωστια harmful; malignant
ἐστιν ειμι be
6:2
אִ֣ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִתֶּן־ yitten- נתן give
לֹ֣ו lˈô לְ to
הָ הַ the
אֱלֹהִ֡ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עֹשֶׁר֩ ʕōšˌer עֹשֶׁר riches
וּ û וְ and
נְכָסִ֨ים nᵊḵāsˌîm נְכָסִים riches
וְ wᵊ וְ and
כָבֹ֜וד ḵāvˈôḏ כָּבֹוד weight
וְֽ wᵊˈ וְ and
אֵינֶ֨נּוּ ʔênˌennû אַיִן [NEG]
חָסֵ֥ר ḥāsˌēr חָסֵר lacking
לְ lᵊ לְ to
נַפְשֹׁ֣ו׀ nafšˈô נֶפֶשׁ soul
מִ mi מִן from
כֹּ֣ל kkˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִתְאַוֶּ֗ה yiṯʔawwˈeh אוה wish
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁלִיטֶ֤נּוּ yašlîṭˈennû שׁלט dominate
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לֶ le לְ to
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
מִמֶּ֔נּוּ mimmˈennû מִן from
כִּ֛י kˈî כִּי that
אִ֥ישׁ ʔˌîš אִישׁ man
נָכְרִ֖י noḵrˌî נָכְרִי foreign
יֹֽאכֲלֶ֑נּוּ yˈōḵᵃlˈennû אכל eat
זֶ֥ה zˌeh זֶה this
הֶ֛בֶל hˈevel הֶבֶל breath
וָ וְ and
חֳלִ֥י ḥᵒlˌî חֳלִי sickness
רָ֖ע rˌāʕ רַע evil
הֽוּא׃ hˈû הוּא he
6:2. vir cui dedit Deus divitias et substantiam et honorem et nihil deest animae eius ex omnibus quae desiderat nec tribuit ei potestatem Deus ut comedat ex eo sed homo extraneus vorabit illud hoc vanitas et magna miseria est
A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery.
6:2. It is a man to whom God has given wealth, and resources, and honor; and out of all that he desires, nothing is lacking to his life; yet God does not grant him the ability to consume these things, but instead a man who is a stranger will devour them. This is emptiness and a great misfortune.
6:2. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this [is] vanity, and it [is] an evil disease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: A man to whom God hath given riches - A man may possess much earthly goods, and yet enjoy nothing of them. Possession and fruition are not necessarily joined together; and this is also among the vanities of life. It is worthy of remark, that it belongs to God as much to give the power to enjoy as it does to give the earthly blessings. A wise heathen saw this: -
Di tibi divitias dederant, artemque fruendi.
Hor. Ep. lib. i., ep. 4, ver. 7.
"The gods had given thee riches, and the art to enjoy them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: a man: Gen 33:5; Sa1 2:20, Sa1 2:21; Kg2 10:1; Ch1 28:5; Ch2 11:21; Est 5:11; Psa 127:4, Psa 127:5; Pro 17:6
so: Ecc 5:17-19; Gen 47:9
and also: Kg2 9:35; Est 7:10, Est 9:14, Est 9:15; Isa 14:19, Isa 14:20; Jer 22:19, Jer 36:30
that an: Ecc 4:3; Job 3:16; Psa 58:8; Mat 26:24
Carl Friedrich Keil and Franz Delitzsch
6:2
To עשׁר וּנך, as at 2Chron 1:11, וך and honour is added as a third thing. What follows we do not translate: "and there is nothing wanting ... ;" for that איננּוּ with the pleonastic suff. may mean: "there is not," is not to be proved from Gen 39:9, thus: and he spares not for his soul (lxx καὶ οὐκ κ.τ.λ) what he always desires. חסר is adj. in the sense of wanting, lacking, as at 1Kings 21:1-15 :16; 3Kings 11:22; Prov 12:9. לנפשׁו, "for his soul," i.e., his person, is = the synon. לעצמו found in the later usage of the language; מן (different from the min, Eccles 4:8) is, as at Gen 6:2, partitive. The נכרי, to whom this considerable estate, satisfying every wish, finally comes, is certainly not the legal heir (for that he enters into possession, in spite of the uncertainty of his moral character, Eccles 2:19, would be in itself nothing less than a misfortune, yet perfectly in order, Eccles 5:13 [14]), but some stranger without any just claim, not directly a foreigner (Heiligst.), but, as Burger explains: talis qui proprie nullum habet jus in bona ejus cui נכרי dicitur (cf. נכריּה of the unmarried wife in the Book of Proverbs).
That wealth without enjoyment is nothing but vanity and an evil disease, the author now shows by introducing another historical figure, and thereby showing that life without enjoyment is worse than never to have come into existence at all:
Geneva 1599
6:2 A man to whom God hath given riches, wealth, and honour, so that he lacketh nothing for his soul of all that he desireth, yet (a) God giveth him not power to eat of it, but a stranger eateth it: this [is] vanity, and it [is] an evil disease.
(a) He shows that it is the plague of God when the rich man does not have a liberal heart to use his riches.
John Gill
6:2 A man to whom God hath given riches, wealth, and honour,.... By "riches" may be meant gold and silver, things which a covetous man is never satisfied with; and by "wealth", cattle, with which farms and fields are stocked: the wealth of men, especially in former times, and in the eastern countries, lay very much in these, as did the wealth of Abraham and Job, Gen 13:2; and all these, as they are reckoned glorious and honourable in themselves; so they create honour and glory among men, and raise to high and honourable places; and these, as they go, they are usually put together, and are called by the name of honour and glory itself; see Prov 3:16. And they are all the gifts of God, which he either as blessings bestows upon men, or suffers men to attain unto, though a curse may go along with them; which is the case here, for no man whatever is possessed of them but by the will of God or his divine permission; see 1Chron 29:12; and which a man may, and sometimes has, such a plentiful portion of;
so that he wanteth nothing for his soul of all that he desireth: he has not only for the supply of his wants, what is necessary for his daily use and service, but even what is for delight and pleasure; yea, as much as he could reasonably wish for; nay, more than heart could wish, Ps 73:7;
yet God giveth him not power to eat thereof; the Targum adds, "because of his sin"; either he takes it away from him, he making no use of it; or his appetite is taken away, that he has no desire to it; or rather he has no heart to enjoy what he has, and scarce any part of it; not to eat and drink, and wear suitably to his circumstances, but grudges whatever he lays out on his back or belly, or in housekeeping in his family; for though God gives him a large substance, yet not a heart to make use of it, without which he cannot enjoy it; and therefore it would have been as good, or better for him, to have been without it; see Eccles 5:19;
but a stranger eateth it; the Syriac version adds, "after him"; enjoys it, not only a part of it, but the whole; one that is not akin to him, and perhaps was never known by him; and yet, by one means or another, either in a lawful or unlawful way, comes into the possession of all he has; this has been always reckoned a great unhappiness, Lam 5:2. Hence it follows,
this is vanity, and it is an evil disease; it is a vain thing to be possessed of great substance, and not enjoy anything of it in a comfortable way, through the sin of covetousness; which is a spiritual disease, and a very bad one; very prejudicial to the soul, and the state of it, and is rarely cured. Juvenal (w) calls it frenzy and madness for a man to live poor, that be may die rich; he is like the ass that Crassus Agelastus saw, loaded with figs, and eating thorns.
(w) "Cum furor dubius", &c. Satyr. 14. v. 136. exposed by Persius, Sat. 6. v. 69, &c. "unge puer caules", &c.
John Wesley
6:2 Riches - All sorts of riches. To eat - Because God gives him up to a base and covetous mind.
Robert Jamieson, A. R. Fausset and David Brown
6:2 for his soul--that is, his enjoyment.
God giveth him not power to eat--This distinguishes him from the "rich" man in Eccles 5:19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (Eccles 5:8, Eccles 5:10).
stranger--those not akin, nay, even hostile to him (Jer 51:51; Lam 5:2; Hos 7:9). He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger" (Eccles 2:26), who has found favor in God's sight.
6:36:3: Եթէ ծնցի այր հարիւր, եւ ամս բազումս կեցցէ. եւ եւ՛ս բազում եղիցին աւուրք ամաց նորա. եւ անձն նորա ո՛չ յագեսցի ՚ի բարեաց անտի, եւ գերեզման եւս ո՛չ գտցի նմա. ե՛ս ասացի թէ լա՛ւ է քան զնա վիժածն[8528]. [8528] Ոսկան յաւելու ՚ի լուս՛՛. Այր հարիւր զաւակ։ Ոմանք. Աւուրք կենաց նորա... ՚ի բարութենէն. եւ գերեզման ո՛չ եւս գտցի նմա։
3 Եթէ մի մարդ հարիւր զաւակ էլ ծնի եւ բազում տարիներ էլ ապրի, եւ կամ է՛լ առաւել շատանան նրա տարիների օրերը, բայց եթէ նրա հոգին չի կշտացել բարիքներից, եւ մի գերեզման իսկ չի գտնուել նրա համար, ապա ես կ’ասեմ, որ վիժածն աւելի լաւ է նրանից,
3 Եթէ մարդ հարիւր զաւակ ծնանի Ու շատ տարիներ ապրի Եւ անոր հոգին բարութենէ չկշտանայ Եւ անիկա թաղում ալ չունենայ, Կ’ըսեմ թէ վիժածը անկէ աղէկ է։
Եթէ ծնցի այր [60]հարեւր, եւ ամս բազումս կեցցէ, եւ եւս բազում եղիցին աւուրք ամաց նորա, եւ անձն նորա ոչ յագեսցի ի բարեաց անտի, եւ գերեզման եւս ոչ գտցի նմա, ես ասացի թէ լաւ է քան զնա վիժածն:

6:3: Եթէ ծնցի այր հարիւր, եւ ամս բազումս կեցցէ. եւ եւ՛ս բազում եղիցին աւուրք ամաց նորա. եւ անձն նորա ո՛չ յագեսցի ՚ի բարեաց անտի, եւ գերեզման եւս ո՛չ գտցի նմա. ե՛ս ասացի թէ լա՛ւ է քան զնա վիժածն[8528].
[8528] Ոսկան յաւելու ՚ի լուս՛՛. Այր հարիւր զաւակ։ Ոմանք. Աւուրք կենաց նորա... ՚ի բարութենէն. եւ գերեզման ո՛չ եւս գտցի նմա։
3 Եթէ մի մարդ հարիւր զաւակ էլ ծնի եւ բազում տարիներ էլ ապրի, եւ կամ է՛լ առաւել շատանան նրա տարիների օրերը, բայց եթէ նրա հոգին չի կշտացել բարիքներից, եւ մի գերեզման իսկ չի գտնուել նրա համար, ապա ես կ’ասեմ, որ վիժածն աւելի լաւ է նրանից,
3 Եթէ մարդ հարիւր զաւակ ծնանի Ու շատ տարիներ ապրի Եւ անոր հոգին բարութենէ չկշտանայ Եւ անիկա թաղում ալ չունենայ, Կ’ըսեմ թէ վիժածը անկէ աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Если бы какой человек родил сто {детей}, и прожил многие годы, и еще умножились дни жизни его, но душа его не наслаждалась бы добром и не было бы ему и погребения, то я сказал бы: выкидыш счастливее его,
6:3 ἐὰν εαν and if; unless γεννήσῃ γενναω father; born ἀνὴρ ανηρ man; husband ἑκατὸν εκατον hundred καὶ και and; even ἔτη ετος year πολλὰ πολυς much; many ζήσεται ζαω live; alive καὶ και and; even πλῆθος πληθος multitude; quantity ὅ ος who; what τι τις anyone; someone ἔσονται ειμι be ἡμέραι ημερα day ἐτῶν ετος year αὐτοῦ αυτος he; him καὶ και and; even ψυχὴ ψυχη soul αὐτοῦ αυτος he; him οὐκ ου not ἐμπλησθήσεται εμπιπλημι fill in; fill up ἀπὸ απο from; away τῆς ο the ἀγαθωσύνης αγαθωσυνη goodness καί και and; even γε γε in fact ταφὴ ταφη graveyard; burial οὐκ ου not ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἶπα επω say; speak ἀγαθὸν αγαθος good ὑπὲρ υπερ over; for αὐτὸν αυτος he; him τὸ ο the ἔκτρωμα εκτρωμα abortion; miscarriage
6:3 אִם־ ʔim- אִם if יֹולִ֣יד yôlˈîḏ ילד bear אִ֣ישׁ ʔˈîš אִישׁ man מֵאָ֡ה mēʔˈā מֵאָה hundred וְ wᵊ וְ and שָׁנִים֩ šānîm שָׁנָה year רַבֹּ֨ות rabbˌôṯ רַב much יִֽחְיֶ֜ה yˈiḥyˈeh חיה be alive וְ wᵊ וְ and רַ֣ב׀ rˈav רַב much שֶׁ še שַׁ [relative] יִּהְי֣וּ yyihyˈû היה be יְמֵֽי־ yᵊmˈê- יֹום day שָׁנָ֗יו šānˈāʸw שָׁנָה year וְ wᵊ וְ and נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul לֹא־ lō- לֹא not תִשְׂבַּ֣ע ṯiśbˈaʕ שׂבע be sated מִן־ min- מִן from הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good וְ wᵊ וְ and גַם־ ḡam- גַּם even קְבוּרָ֖ה qᵊvûrˌā קְבוּרָה grave לֹא־ lō- לֹא not הָ֣יְתָה hˈāyᵊṯā היה be לֹּ֑ו llˈô לְ to אָמַ֕רְתִּי ʔāmˈartî אמר say טֹ֥וב ṭˌôv טֹוב good מִמֶּ֖נּוּ mimmˌennû מִן from הַ ha הַ the נָּֽפֶל׃ nnˈāfel נֵפֶל miscarriage
6:3. si genuerit quispiam centum et vixerit multos annos et plures dies aetatis habuerit et anima illius non utatur bonis substantiae suae sepulturaque careat de hoc ego pronuntio quod melior illo sit abortivusIf a man beget a hundred children, and live many years, and attain to a great age, and his soul make no use of the goods of his substance, and he be without burial: of this man I pronounce, that the untimely born is better than he.
3. If a man beget an hundred children and live many years, so that the days of his years be many, but his soul be not filled with good, and moreover he have no burial; I say, that an untimely birth is better than he:
6:3. If a man were to produce one hundred children, and to live for many years, and to attain to an age of many days, and if his soul were to make no use of the goods of his resources, and if he were lacking even a burial: concerning such a man, I declare that a miscarried child is better than he.
6:3. If a man beget an hundred [children], and live many years, so that the days of his years be many, and his soul be not filled with good, and also [that] he have no burial; I say, [that] an untimely birth [is] better than he.
If a man beget an hundred [children], and live many years, so that the days of his years be many, and his soul be not filled with good, and also [that] he have no burial; I say, [that] an untimely birth [is] better than he:

6:3 Если бы какой человек родил сто {детей}, и прожил многие годы, и еще умножились дни жизни его, но душа его не наслаждалась бы добром и не было бы ему и погребения, то я сказал бы: выкидыш счастливее его,
6:3
ἐὰν εαν and if; unless
γεννήσῃ γενναω father; born
ἀνὴρ ανηρ man; husband
ἑκατὸν εκατον hundred
καὶ και and; even
ἔτη ετος year
πολλὰ πολυς much; many
ζήσεται ζαω live; alive
καὶ και and; even
πλῆθος πληθος multitude; quantity
ος who; what
τι τις anyone; someone
ἔσονται ειμι be
ἡμέραι ημερα day
ἐτῶν ετος year
αὐτοῦ αυτος he; him
καὶ και and; even
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
οὐκ ου not
ἐμπλησθήσεται εμπιπλημι fill in; fill up
ἀπὸ απο from; away
τῆς ο the
ἀγαθωσύνης αγαθωσυνη goodness
καί και and; even
γε γε in fact
ταφὴ ταφη graveyard; burial
οὐκ ου not
ἐγένετο γινομαι happen; become
αὐτῷ αυτος he; him
εἶπα επω say; speak
ἀγαθὸν αγαθος good
ὑπὲρ υπερ over; for
αὐτὸν αυτος he; him
τὸ ο the
ἔκτρωμα εκτρωμα abortion; miscarriage
6:3
אִם־ ʔim- אִם if
יֹולִ֣יד yôlˈîḏ ילד bear
אִ֣ישׁ ʔˈîš אִישׁ man
מֵאָ֡ה mēʔˈā מֵאָה hundred
וְ wᵊ וְ and
שָׁנִים֩ šānîm שָׁנָה year
רַבֹּ֨ות rabbˌôṯ רַב much
יִֽחְיֶ֜ה yˈiḥyˈeh חיה be alive
וְ wᵊ וְ and
רַ֣ב׀ rˈav רַב much
שֶׁ še שַׁ [relative]
יִּהְי֣וּ yyihyˈû היה be
יְמֵֽי־ yᵊmˈê- יֹום day
שָׁנָ֗יו šānˈāʸw שָׁנָה year
וְ wᵊ וְ and
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
לֹא־ lō- לֹא not
תִשְׂבַּ֣ע ṯiśbˈaʕ שׂבע be sated
מִן־ min- מִן from
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹובָה what is good
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
קְבוּרָ֖ה qᵊvûrˌā קְבוּרָה grave
לֹא־ lō- לֹא not
הָ֣יְתָה hˈāyᵊṯā היה be
לֹּ֑ו llˈô לְ to
אָמַ֕רְתִּי ʔāmˈartî אמר say
טֹ֥וב ṭˌôv טֹוב good
מִמֶּ֖נּוּ mimmˌennû מִן from
הַ ha הַ the
נָּֽפֶל׃ nnˈāfel נֵפֶל miscarriage
6:3. si genuerit quispiam centum et vixerit multos annos et plures dies aetatis habuerit et anima illius non utatur bonis substantiae suae sepulturaque careat de hoc ego pronuntio quod melior illo sit abortivus
If a man beget a hundred children, and live many years, and attain to a great age, and his soul make no use of the goods of his substance, and he be without burial: of this man I pronounce, that the untimely born is better than he.
6:3. If a man were to produce one hundred children, and to live for many years, and to attain to an age of many days, and if his soul were to make no use of the goods of his resources, and if he were lacking even a burial: concerning such a man, I declare that a miscarried child is better than he.
6:3. If a man beget an hundred [children], and live many years, so that the days of his years be many, and his soul be not filled with good, and also [that] he have no burial; I say, [that] an untimely birth [is] better than he.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: If a man beget a hundred children - If he have the most numerous family and the largest possessions, and is so much attached to his riches that he grudges himself a monument; an abortion in the eye of reason is to be preferred to such a man; himself is contemptible, and his life worthless. The abortion comes in with vanity - baulks expectation, departs in darkness - never opened its eyes upon the light, and its name is covered with darkness - it has no place in the family register, or in the chronicles of Israel. This, that hath neither seen the sun, nor known any thing is preferable to the miser who has his coffers and granaries well furnished, should he have lived a thousand years, and had a hundred children. He has seen - possessed, no good; and he and the abortion go to one place, equally unknown, and wholly forgotten.
Albert Barnes: Notes on the Bible - 1834
6:3: No burial - For a corpse to lie unburied was a circumstance in itself of special ignominy and dishonor (compare the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: his name: Psa 109:13
Carl Friedrich Keil and Franz Delitzsch
6:3
"If a man begat an hundred, and lived many years, and the amount of the days of his years was great, and his soul satisfied not itself in good, and also he had no grave, then I say: Better than he is the untimely birth." The accentuation of 3a is like that of 2a. The disjunctives follow the Athnach, as at 4Kings 23:13, only that there Telisha Gedhola stands for Pazer. Hitzig finds difficulty with the clause לו ... וגם־, and regards it as a marginal gloss to 5a, taken up into the text at a wrong place. But just the unexpected form and the accidental nature, more than the inward necessity of this feature in the figure, leads us to conclude that the author here connects together historical facts, as conjecturally noted above, into one fanciful picture. מאה is obviously to be supplemented by (ובנות) בנים; the Targ. and Midrash make this man to be Cain, Ahab, Haman, and show at least in this that they extend down into the time of the Persian kingdom a spark of historical intelligence. שׁן רבּ interchanges with שׁן הר, Eccles 11:8, as at Neh 11:30. In order to designate the long life emphatically, the author expresses the years particularly in days: "and if it is much which (Heiligst.: multum est quod) the days of his years amount to;" cf. ימי ויּהיוּ, in Gen 5. With venaphsho there follows the reverse side of this long life with many children: (1) his soul satisfies not itself, i.e., has no self-satisfying enjoyment of the good (min, as at Ps 104:13, etc.), i.e., of all the good things which he possesses, - in a word, he is not happy in his life; and (2) an honourable burial is not granted to him, but קב חם, Jer 22:19, which is the contrary of a burial such as becomes a man (the body of Artaxerxes Ochus was thrown to the cats); whereupon Elster rightly remarks that in an honourable burial and an honourable remembrance, good fortune, albeit shaded with sadness, might be seen. But when now, to one so rich in children and so long-lived, neither enjoyment of his good fortune nor even this shaded glory of an honourable burial is allowed, the author cannot otherwise judge than that the untimely birth is better than he. In this section regarding the uncertainty of riches, we have already, Eccles 5:14, fallen on a reminiscence from the Book of Job; it is so much the more probable that here also Job 3:16 has an influence on the formation of the thought. נפל is the foetus which comes lifeless from the mother's womb.
Geneva 1599
6:3 If a man begetteth an hundred [children], and liveth many years, so that the days of his years are many, and his soul is not (b) filled with good, and also [that] he hath no (c) burial; I say, [that] an untimely birth [is] better than he.
(b) If he can never have enough.
(c) As we see often that the covetous man either falls into crimes that deserve death, or is murdered or drowned or hangs himself or such like and so lacks the honour of burial, which is the last office of humanity.
John Gill
6:3 If a man beget an hundred children,.... Sons and daughters, a certain number for an uncertain. Some have had many children, and almost this number; Rehoboam had twenty eight sons and threescore daughters; and Ahab had seventy sons, how many daughters is not said, 2Chron 11:21; this was reckoned a great honour and happiness to have many children; happy was the man that had his quiver full of them, Ps 127:3; such a case is here supposed;
and live many years, so that the days of his years be many; or "sufficient", as Jarchi interprets it; he lives as long as life is desirable; lives to a good old age, to the full age of men, threescore years and ten; yea, supposing he was to live to be as old as Methuselah,
and his soul be not filled with good; does not enjoy the good things he has; has no pleasure nor satisfaction in the temporal good things of life, has not the comfort of them, and is always uneasy, because he has not more of them; and especially if his soul is not filled with spiritual good things, the grace of God, and righteousness of Christ;
And also that he have no burial; as Jezebel, Jehoiakim, and others; who is either destroyed by robbers and cutthroats, for the sake of his substance, and cast into a ditch or a river, or some place, where he is never found to be interred; or else, being of such a sordid disposition, he provides not for a decent burial, suitably to his circumstances, or forbids one; or, being despised and disesteemed by all men, his heirs and successors either neglect or refuse to give him one; see Jer 22:29;
I say that an untimely birth is better than he; an abortive is to be preferred unto him; it would have been better for him if he had never been born, or had been in such a case.
John Wesley
6:3 With good - He hath not a contented mind and comfortable enjoyment of his estate. Is better - Which as it never enjoyed the comforts, so it never felt the calamities of life.
Robert Jamieson, A. R. Fausset and David Brown
6:3 Even if a man (of this character) have very many (equivalent to "a hundred," 4Kings 10:1) children, and not have a "stranger" as his heir (Eccles 6:2), and live long ("days of years" express the brevity of life at its best, Gen 47:9), yet enjoy no real "good" in life, and lie unhonored, without "burial," at death (4Kings 9:26, 4Kings 9:35), the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [HENRY].
6:46:4: զի ունայնութեամբ եկն՝ եւ խաւարաւ գնաց, եւ ՚ի խաւարի՛ անուն նորա ծածկեսցի[8529]։ [8529] Ոմանք. Անուն նորա ծածկեցաւ։
4 որովհետեւ վիժածն ունայնութեամբ գալիս եւ գնում է խաւարով, եւ խաւարում էլ ծածկւում է նրա անունը,
4 Վասն զի ասիկա ունայնութեամբ եկաւ ու խաւարով գնաց Եւ անունը խաւարի մէջ ծածկուեցաւ։
զի ունայնութեամբ եկն եւ խաւարաւ գնաց, եւ ի խաւարի անուն նորա ծածկեսցի:

6:4: զի ունայնութեամբ եկն՝ եւ խաւարաւ գնաց, եւ ՚ի խաւարի՛ անուն նորա ծածկեսցի[8529]։
[8529] Ոմանք. Անուն նորա ծածկեցաւ։
4 որովհետեւ վիժածն ունայնութեամբ գալիս եւ գնում է խաւարով, եւ խաւարում էլ ծածկւում է նրա անունը,
4 Վասն զի ասիկա ունայնութեամբ եկաւ ու խաւարով գնաց Եւ անունը խաւարի մէջ ծածկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 потому что он напрасно пришел и отошел во тьму, и его имя покрыто мраком.
6:4 ὅτι οτι since; that ἐν εν in ματαιότητι ματαιοτης superficiality ἦλθεν ερχομαι come; go καὶ και and; even ἐν εν in σκότει σκοτος dark πορεύεται πορευομαι travel; go καὶ και and; even ἐν εν in σκότει σκοτος dark ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καλυφθήσεται καλυπτω cover
6:4 כִּֽי־ kˈî- כִּי that בַ va בְּ in † הַ the הֶ֥בֶל hˌevel הֶבֶל breath בָּ֖א bˌā בוא come וּ û וְ and בַ va בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יֵלֵ֑ךְ yēlˈēḵ הלך walk וּ û וְ and בַ va בְּ in † הַ the חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness שְׁמֹ֥ו šᵊmˌô שֵׁם name יְכֻסֶּֽה׃ yᵊḵussˈeh כסה cover
6:4. frustra enim venit et pergit ad tenebras et oblivione delebitur nomen eiusFor he came in vain, and goeth to darkness, and his name shall be wholly forgotten.
4. for it cometh in vanity, and departeth in darkness, and the name thereof is covered with darkness;
6:4. For he arrives without a purpose and he continues on into darkness, and his name shall be wiped away, into oblivion.
6:4. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness:

6:4 потому что он напрасно пришел и отошел во тьму, и его имя покрыто мраком.
6:4
ὅτι οτι since; that
ἐν εν in
ματαιότητι ματαιοτης superficiality
ἦλθεν ερχομαι come; go
καὶ και and; even
ἐν εν in
σκότει σκοτος dark
πορεύεται πορευομαι travel; go
καὶ και and; even
ἐν εν in
σκότει σκοτος dark
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
καλυφθήσεται καλυπτω cover
6:4
כִּֽי־ kˈî- כִּי that
בַ va בְּ in
הַ the
הֶ֥בֶל hˌevel הֶבֶל breath
בָּ֖א bˌā בוא come
וּ û וְ and
בַ va בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יֵלֵ֑ךְ yēlˈēḵ הלך walk
וּ û וְ and
בַ va בְּ in
הַ the
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
שְׁמֹ֥ו šᵊmˌô שֵׁם name
יְכֻסֶּֽה׃ yᵊḵussˈeh כסה cover
6:4. frustra enim venit et pergit ad tenebras et oblivione delebitur nomen eius
For he came in vain, and goeth to darkness, and his name shall be wholly forgotten.
6:4. For he arrives without a purpose and he continues on into darkness, and his name shall be wiped away, into oblivion.
6:4. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:4: He ... his - Rather, it ... its. The untimely birth is spoken of.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: this: Job 3:10-13, Job 14:1; Psa 58:8, Psa 90:7-9
Carl Friedrich Keil and Franz Delitzsch
6:4
The comparison of an untimely birth with such a man is in favour of the former: "For it cometh in nothingness and departeth in darkness; and with darkness its name is covered. Moreover, it hath not seen the sun, and hath not known: it is better with it than with that other." It has entered into existence, בּהבל, because it was a lifeless existence into which it entered when its independent life should have begun; and בּהשׁך, it departeth, for it is carried away in all quietness, without noise or ceremony, and "with darkness" its name is covered, for it receives no name and remains a nameless existence, and is forgotten as if it had never been. Not having entered into a living existence, it is also (gam) thus happy to have neither seen the sun nor known and named it, and thus it is spared the sight and the knowledge of all the vanities and evils, the deceptions and sorrows, that are under the sun. When we compare its fate with the long joyless life of that man, the conclusion is apparent: מ ... נחת, plus quietis est huic quam illi, which, with the generalization of the idea of rest (Job 3:13) in a wider sense, is = melius est huic quam illi (זה ... זה, as at Eccles 3:19). The generalization of the idea proceeds yet further in the Mishn. נוח לו, e.g.: "It is better (נוח לו לאדם) for a man that he throw himself into a lime-kiln than that (ואל), etc." From this usage Symm. renders מ ... נחת as obj. to ידע לא, and translates: οὐδὲ ἐπειράθη διαφορᾶς ἑτέρου πράγματος πρὸς ἓτερον ; and Jerome: neque cognovit distantiam boni et mali, - a rendering which is to be rejected, because thus the point of the comparison in which it terminates is broken, for 5b draws the facit. It is true that this contains a thought to which it is not easy to reconcile oneself. For supposing that life were not in itself, as over against non-existence, a good, there is yet scarcely any life that is absolutely joyless; and a man who has become the father of an hundred children, has, as it appears, sought the enjoyment of life principally in sexual love, and then also has found it richly. But also, if we consider his life less as relating to sense: his children, though not all, yet partly, will have been a joy to him; and has a family life, so lengthened and rich in blessings, only thorns, and no roses at all? And, moreover, how can anything be said of the rest of an untimely birth, which has been without motion and without life, as of a rest excelling the termination of the life of him who has lived long, since rest without a subjective reflection, a rest not felt, certainly does not fall under the point of view of more or less, good or evil? The saying of the author on no side bears the probe of exact thinking. In the main he designs to say: Better, certainly, is no life than a joyless life, and, moreover, one ending dishonourably. And this is only a speciality of the general clause, Eccles 4:2., that death is better than life, and not being born is better than both. The author misunderstands the fact that the earthly life has its chief end beyond itself; and his false eudaemonism, failing to penetrate to the inward fountain of true happiness, which is independent of the outward lot, makes exaggerated and ungrateful demands on the earthly life.
Geneva 1599
6:4 For (d) he cometh with vanity, and departeth in darkness, and his name shall be covered with darkness.
(d) Meaning, the untimely fruit whose life neither profited nor hurt any.
John Gill
6:4 For he cometh in with vanity,.... The Targum adds, "into this world." Some understand this of the abortive, and render it, "though he cometh in with vanity" (x), yet is to be preferred to the covetous man: others interpret it of the covetous man himself; and scrape of both: or, however, they may be compared together in these instances; the abortive comes into the world in vain, for nothing, and answers no purpose, as can well be observed; and the same may be said of a covetous rich man; he walks in a vain show, and is altogether vanity, in his coming in, in his life, and going out;
and departeth in darkness; or, "into darkness" (y); goes out of the world without any notice taken of him; and goes down to the dark grave, where he lies in obscurity;
and his name shall be covered with darkness; the abortive has no name, and is never spoken of; and so the name and memory of such a man as is here described rot and perish: and in this respect the abortive has the preference to him; for though he is covered with darkness, yet no ill is ever spoken of him; whereas the name of the wicked covetous man is cursed.
(x) "quamvis venit", Drusius. (y) "in tenebrositatem", Montanus; "in tenebras", Tigurine version, Mercerus, so Broughton.
John Wesley
6:4 He - The abortive; of whom alone, that passage is true, hath not seen the sun, Eccles 6:5. Cometh - Into the world. In vain - To no purpose; without any comfort or benefit by it. Departeth - Without any observation or regard of men. His name - Shall be speedily and utterly forgotten.
Robert Jamieson, A. R. Fausset and David Brown
6:4 he--rather "it," "the untimely birth." So "its," not "his name."
with vanity--to no purpose; a type of the driftless existence of him who makes riches the chief good.
darkness--of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.
6:56:5: Քանզի զարեւ ո՛չ ետես՝ եւ ո՛չ գիտաց, զի՞նչ է հանգիստ սորա քան զնորա[8530]։ [8530] Ոմանք. Քանզի զարեգակն ո՛չ ետես եւ ո՛չ ծանեաւ։
5 որովհետեւ նա ոչ արեւ տեսաւ եւ ոչ էլ իմացաւ, թէ ինչ է հանգիստը իր կամ մէկ ուրիշի համար:
5 Արեւն ալ չտեսաւ ու բան մը չգիտցաւ. Ասիկա միւսէն ի՞նչ բանով աւելի հանգիստ է։
քանզի զարեւ ոչ ետես, եւ ոչ գիտաց, [61]զինչ է հանգիստ սորա քան զնորա:

6:5: Քանզի զարեւ ո՛չ ետես՝ եւ ո՛չ գիտաց, զի՞նչ է հանգիստ սորա քան զնորա[8530]։
[8530] Ոմանք. Քանզի զարեգակն ո՛չ ետես եւ ո՛չ ծանեաւ։
5 որովհետեւ նա ոչ արեւ տեսաւ եւ ոչ էլ իմացաւ, թէ ինչ է հանգիստը իր կամ մէկ ուրիշի համար:
5 Արեւն ալ չտեսաւ ու բան մը չգիտցաւ. Ասիկա միւսէն ի՞նչ բանով աւելի հանգիստ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 Он даже не видал и не знал солнца: ему покойнее, нежели тому.
6:5 καί και and; even γε γε in fact ἥλιον ηλιος sun οὐκ ου not εἶδεν οραω view; see καὶ και and; even οὐκ ου not ἔγνω γινωσκω know ἀνάπαυσις αναπαυσις respite; relief τούτῳ ουτος this; he ὑπὲρ υπερ over; for τοῦτον ουτος this; he
6:5 גַּם־ gam- גַּם even שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun לֹא־ lō- לֹא not רָאָ֖ה rāʔˌā ראה see וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָדָ֑ע yāḏˈāʕ ידע know נַ֥חַת nˌaḥaṯ נַחַת rest לָ lā לְ to זֶ֖ה zˌeh זֶה this מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
6:5. non vidit solem neque cognovit distantiam boni et maliHe hath not seen the sun, nor known the distance of good and evil:
5. moreover it hath not seen the sun nor known it; this hath rest rather than the other:
6:5. He has not seen the sun, nor recognized the difference between good and evil.
6:5. Moreover he hath not seen the sun, nor known [any thing]: this hath more rest than the other.
Moreover he hath not seen the sun, nor known [any thing]: this hath more rest than the other:

6:5 Он даже не видал и не знал солнца: ему покойнее, нежели тому.
6:5
καί και and; even
γε γε in fact
ἥλιον ηλιος sun
οὐκ ου not
εἶδεν οραω view; see
καὶ και and; even
οὐκ ου not
ἔγνω γινωσκω know
ἀνάπαυσις αναπαυσις respite; relief
τούτῳ ουτος this; he
ὑπὲρ υπερ over; for
τοῦτον ουτος this; he
6:5
גַּם־ gam- גַּם even
שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun
לֹא־ lō- לֹא not
רָאָ֖ה rāʔˌā ראה see
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָדָ֑ע yāḏˈāʕ ידע know
נַ֥חַת nˌaḥaṯ נַחַת rest
לָ לְ to
זֶ֖ה zˌeh זֶה this
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
6:5. non vidit solem neque cognovit distantiam boni et mali
He hath not seen the sun, nor known the distance of good and evil:
6:5. He has not seen the sun, nor recognized the difference between good and evil.
6:5. Moreover he hath not seen the sun, nor known [any thing]: this hath more rest than the other.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:5: Rather, it hath not seen nor known the sun: this (the untimely birth) hath rest rather than the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: though: Gen 5:5, Gen 5:23, Gen 5:24; Isa 65:22
yet: Ecc 6:3; Job 7:7; Psa 4:6, Psa 4:7, Psa 34:12; Isa 65:20; Jer 17:6
do: Ecc 3:20, Ecc 12:7; Job 1:21, Job 30:23; Heb 9:27
John Gill
6:5 Moreover, he hath not seen the sun,.... This must be spoken of the abortive, and seems to confirm the sense of the former text, as belonging to it; and whereas it has never seen the light of the sun, nor enjoyed the pleasure and comfort of it, it is no ways distressing to it to be without it. The Targum is,
"the light of the law he seeth not; and knoweth not between good and evil, to judge between this world and that to come:''
so the Vulgate Latin version, "neither knows the difference of good and evil";
nor known anything; not the sun, nor anything else: or "experienced" (z) and "felt" the heat of the sun, and its comfortable influences; which a man may, who is blind, and has never seen it, but an abortive has not; and indeed has known no man, nor any creature nor thing in this world, and therefore it is no concern to it to be without them; and besides, has never had any knowledge or experience of the troubles of lifts, which every living man is liable to. Wherefore this is certain,
this hath more rest than the other; that is, the abortive than the covetous man; having never been distressed with the troubles of life, and now not affected with the sense of loss.
(z) "ueque expertus est", Junius & Tremellius, Piscator, Rambachius, so Broughton.
John Wesley
6:5 More rest - Because he is free from all those encumbrances and vexations to which the covetuous man is long exposed.
Robert Jamieson, A. R. Fausset and David Brown
6:5 this--yet "it has more rest than" the toiling, gloomy miser.
6:66:6: Եւ եթէ եկաց նա զհազար ամաց ելս, եւ զբարութիւն ինչ ո՛չ ետես՝ միթէ ո՞չ երթայցէ ամենայն ՚ի մի տեղի[8531]։ [8531] Ոմանք. Զհազար ամաց շրջանակս եւ զբ՛՛։
6 Իսկ եթէ մէկ ուրիշն էլ ապրել է հազար տարի, բայց ոչ մի բարիք չի վայելել, մի՞թէ բոլորի նման նա էլ նոյն տեղը չի գնալու:
6 Իսկ եթէ երկու հազար տարի ալ ապրի Ու աղէկութիւն չտեսնէ, Միթէ ամէնքը նոյն տեղը չե՞ն երթար։
Եւ եթէ եկաց նա զհազար ամաց [62]ելս, եւ զբարութիւն ինչ ոչ ետես, միթէ ո՞չ երթայցէ ամենայն ի մի տեղի:

6:6: Եւ եթէ եկաց նա զհազար ամաց ելս, եւ զբարութիւն ինչ ո՛չ ետես՝ միթէ ո՞չ երթայցէ ամենայն ՚ի մի տեղի[8531]։
[8531] Ոմանք. Զհազար ամաց շրջանակս եւ զբ՛՛։
6 Իսկ եթէ մէկ ուրիշն էլ ապրել է հազար տարի, բայց ոչ մի բարիք չի վայելել, մի՞թէ բոլորի նման նա էլ նոյն տեղը չի գնալու:
6 Իսկ եթէ երկու հազար տարի ալ ապրի Ու աղէկութիւն չտեսնէ, Միթէ ամէնքը նոյն տեղը չե՞ն երթար։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 А тот, хотя бы прожил две тысячи лет и не наслаждался добром, не все ли пойдет в одно место?
6:6 καὶ και and; even εἰ ει if; whether ἔζησεν ζαω live; alive χιλίων χιλιοι thousand ἐτῶν ετος year καθόδους καθοδος and; even ἀγαθωσύνην αγαθωσυνη goodness οὐκ ου not εἶδεν οραω view; see μὴ μη not οὐκ ου not εἰς εις into; for τόπον τοπος place; locality ἕνα εις.1 one; unit τὰ ο the πάντα πας all; every πορεύεται πορευομαι travel; go
6:6 וְ wᵊ וְ and אִלּ֣וּ ʔillˈû אִלּוּ if חָיָ֗ה ḥāyˈā חיה be alive אֶ֤לֶף ʔˈelef אֶלֶף thousand שָׁנִים֙ šānîm שָׁנָה year פַּעֲמַ֔יִם paʕᵃmˈayim פַּעַם foot וְ wᵊ וְ and טֹובָ֖ה ṭôvˌā טֹובָה what is good לֹ֣א lˈō לֹא not רָאָ֑ה rāʔˈā ראה see הֲ hᵃ הֲ [interrogative] לֹ֛א lˈō לֹא not אֶל־ ʔel- אֶל to מָקֹ֥ום māqˌôm מָקֹום place אֶחָ֖ד ʔeḥˌāḏ אֶחָד one הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הֹולֵֽךְ׃ hôlˈēḵ הלך walk
6:6. etiam si duobus milibus annis vixerit et non fuerit perfruitus bonis nonne ad unum locum properant omniaAlthough he lived two thousand years, and hath not enjoyed good things: do not all make haste to one place?
6. yea, though he live a thousand years twice told, and yet enjoy no good: do not all go to one place?
6:6. Even if he were to live for two thousand years, and yet not thoroughly enjoy what is good, does not each one hurry on to the same place?
6:6. Yea, though he live a thousand years twice [told], yet hath he seen no good: do not all go to one place?
Yea, though he live a thousand years twice [told], yet hath he seen no good: do not all go to one place:

6:6 А тот, хотя бы прожил две тысячи лет и не наслаждался добром, не все ли пойдет в одно место?
6:6
καὶ και and; even
εἰ ει if; whether
ἔζησεν ζαω live; alive
χιλίων χιλιοι thousand
ἐτῶν ετος year
καθόδους καθοδος and; even
ἀγαθωσύνην αγαθωσυνη goodness
οὐκ ου not
εἶδεν οραω view; see
μὴ μη not
οὐκ ου not
εἰς εις into; for
τόπον τοπος place; locality
ἕνα εις.1 one; unit
τὰ ο the
πάντα πας all; every
πορεύεται πορευομαι travel; go
6:6
וְ wᵊ וְ and
אִלּ֣וּ ʔillˈû אִלּוּ if
חָיָ֗ה ḥāyˈā חיה be alive
אֶ֤לֶף ʔˈelef אֶלֶף thousand
שָׁנִים֙ šānîm שָׁנָה year
פַּעֲמַ֔יִם paʕᵃmˈayim פַּעַם foot
וְ wᵊ וְ and
טֹובָ֖ה ṭôvˌā טֹובָה what is good
לֹ֣א lˈō לֹא not
רָאָ֑ה rāʔˈā ראה see
הֲ hᵃ הֲ [interrogative]
לֹ֛א lˈō לֹא not
אֶל־ ʔel- אֶל to
מָקֹ֥ום māqˌôm מָקֹום place
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
הֹולֵֽךְ׃ hôlˈēḵ הלך walk
6:6. etiam si duobus milibus annis vixerit et non fuerit perfruitus bonis nonne ad unum locum properant omnia
Although he lived two thousand years, and hath not enjoyed good things: do not all make haste to one place?
6:6. Even if he were to live for two thousand years, and yet not thoroughly enjoy what is good, does not each one hurry on to the same place?
6:6. Yea, though he live a thousand years twice [told], yet hath he seen no good: do not all go to one place?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
6:6: He live - Rather, he hath lived. "He" refers to the man Ecc 6:3. His want of satisfaction in life, and the dishonor done to his corpse, are regarded as such great evils that they counterbalance his numerous children, and length of days, and render his lot viewed as a whole no better than the common lot of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the labour: Gen 3:17-19; Pro 16:26; Mat 6:25; Joh 6:27; Ti1 6:6-8
appetite: Heb. soul, Ecc 6:3, Ecc 5:10; Luk 12:19
Carl Friedrich Keil and Franz Delitzsch
6:6
A life extending to more than even a thousand years without enjoyment appears to him worthless: "And if he has lived twice a thousand years long, and not seen good - Do not all go hence to one place?" This long period of life, as well as the shortest, sinks into the night of Sheol, and has advantage over the shortest if it wants the ראות ט, i.e., the enjoyment of that which can make man happy. That would be correct if "good" were understood inwardly, ethically, spiritually; but although, according to Koheleth's view, the fear of God presides over the enjoyment of life, regulating and hallowing it, yet it remains unknown to him that life deepened into fellowship with God is in itself a most real and blessed, and thus the highest good. Regarding אלּוּ (here, as at Esther 7:4, with perf. foll.: etsi vixisset, tamen interrogarem: nonne, etc.); it occurs also in the oldest liturgical Tefilla, as well as in the prayer Nishmath (vid., Baer's Siddur, Abodath Jisrael, p. 207). פּ ... אלף, a thousand years twice, and thus an Adam's life once and yet again. Otherwise Aben Ezra: 1000 years multiplied by itself, thus a million, like פּעמים עשׂרים, 20 x 20 = 400; cf. Targ. Is 30:26, which translates שׁבעתים by 343 = 7 x 7 x 7. Perhaps that is right; for why was not the expression שׁנה אלפּים directly used? The "one place" is, as at Eccles 3:20, the grave and Hades, into which all the living fall. A life extending even to a million of years is worthless, for it terminates at last in nothing. Life has only as much value as it yields of enjoyment.
John Gill
6:6 Yea, though he live a thousand years twice told,.... Or two thousand years, which no man ever did, nor even one thousand years; Methuselah, the oldest man, did not live so long as that; this is than twice the age of the oldest man: there is one sort of the Ethiopians, who are said (a) to live almost half space of time longer than usual, called from thence Macrobii; which Pliny (b) makes to be one hundred and forty years, which is just double the common term of life. This here is only a supposition. Aben Ezra interprets it, "a thousand thousand", but wrongly; so the Arabic version, "though he lives many thousand years";
yet hath he seen no good, not enjoyed the good of his labour, what he has been labouring for and was possessed of; and therefore has lived so long as he has to very little purpose, and with very little comfort or credit; and especially he has had no experience of spiritual good;
do not all go to one place? that is, the grave; they do, even all men; it is the house appointed for all living, Job 30:23; and hither go both the abortive, and the covetous rich man; so that he has in this no pre-eminence to it. Jarchi interprets it of hell, the one place, whither all sinners go; but the former sense is best.
(a) Mela tie Situ Orbis, l. 3. c. 9. (b) Nat. Hist. 1. 7. c. 2.
John Wesley
6:6 Tho' he live - Wherein he seems to have a privilege above an untimely birth. Seen - He hath enjoyed no comfort in it, and therefore long life is rather a curse, than a blessing to him. All - Whether their lives be long or short. Go - To the grave.
Robert Jamieson, A. R. Fausset and David Brown
6:6 If the miser's length of "life" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither "all go." He is fit neither for life, nor death, nor eternity.
6:76:7: Ամենայն ջան մարդոյ ՚ի բերան իւր, եւ սակայն անձն նորա ո՛չ յագեսցի։
7 Մարդու բոլոր աշխատանքներն իր բերանի համար են, բայց նրա հոգին չի յագենում:
7 Մարդուն բոլոր աշխատութիւնը իր բերնին համար է, Սակայն անոր հոգին չի կշտանար։
Ամենայն ջան մարդոյ ի բերան իւր, եւ սակայն անձն նորա ոչ յագեսցի:

6:7: Ամենայն ջան մարդոյ ՚ի բերան իւր, եւ սակայն անձն նորա ո՛չ յագեսցի։
7 Մարդու բոլոր աշխատանքներն իր բերանի համար են, բայց նրա հոգին չի յագենում:
7 Մարդուն բոլոր աշխատութիւնը իր բերնին համար է, Սակայն անոր հոգին չի կշտանար։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Все труды человека для рта его, а душа его не насыщается.
6:7 πᾶς πας all; every μόχθος μοχθος toil τοῦ ο the ἀνθρώπου ανθρωπος person; human εἰς εις into; for στόμα στομα mouth; edge αὐτοῦ αυτος he; him καί και and; even γε γε in fact ἡ ο the ψυχὴ ψυχη soul οὐ ου not πληρωθήσεται πληροω fulfill; fill
6:7 כָּל־ kol- כֹּל whole עֲמַ֥ל ʕᵃmˌal עָמָל labour הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to פִ֑יהוּ fˈîhû פֶּה mouth וְ wᵊ וְ and גַם־ ḡam- גַּם even הַ ha הַ the נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul לֹ֥א lˌō לֹא not תִמָּלֵֽא׃ ṯimmālˈē מלא be full
6:7. omnis labor hominis in ore eius sed anima illius non impleturAll the labour of man is for his mouth, but his soul shall not be filled.
7. All the labour of man is for his mouth, and yet the appetite is not filled.
6:7. Every labor of man is for his mouth, but his soul will not be filled.
6:7. All the labour of man [is] for his mouth, and yet the appetite is not filled.
All the labour of man [is] for his mouth, and yet the appetite is not filled:

6:7 Все труды человека для рта его, а душа его не насыщается.
6:7
πᾶς πας all; every
μόχθος μοχθος toil
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
εἰς εις into; for
στόμα στομα mouth; edge
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
ο the
ψυχὴ ψυχη soul
οὐ ου not
πληρωθήσεται πληροω fulfill; fill
6:7
כָּל־ kol- כֹּל whole
עֲמַ֥ל ʕᵃmˌal עָמָל labour
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
פִ֑יהוּ fˈîhû פֶּה mouth
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
הַ ha הַ the
נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul
לֹ֥א lˌō לֹא not
תִמָּלֵֽא׃ ṯimmālˈē מלא be full
6:7. omnis labor hominis in ore eius sed anima illius non impletur
All the labour of man is for his mouth, but his soul shall not be filled.
6:7. Every labor of man is for his mouth, but his soul will not be filled.
6:7. All the labour of man [is] for his mouth, and yet the appetite is not filled.
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
7: Все труды человека имеют своею целью приобретение благ и удовлетворение потребностей. Но желания человека безграничны, и он вместо того, чтобы наслаждаться тем, что имеет, стремится лишь к новым приобретениям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 All the labour of man is for his mouth, and yet the appetite is not filled. 8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? 9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit. 10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.
The preacher here further shows the vanity and folly of heaping up worldly wealth and expecting happiness in it.
I. How much soever we toil about the world, and get out of it, we can have for ourselves no more than a maintenance (v. 7): All the labour of man is for his mouth, which craves it of him (Prov. xvi. 26); it is but food and raiment; what is more others have, not we; it is all for the mouth. Meats are but for the belly and the belly for meats; there is nothing for the head and heart, nothing to nourish or enrich the soul. A little will serve to sustain us comfortably and a great deal can do no more.
II. Those that have ever so much are still craving; let a man labour ever so much for his mouth, yet the appetite is not filled. 1. Natural desires are still returning, still pressing; a man may be feasted to-day and yet hungry to-morrow. 2. Worldly sinful desires are insatiable, ch. v. 10. Wealth to a worldling is like drink to one in a dropsy, which does but increase the thirst. Some read the whole verse thus: Though all a man's labour fall out to his own mind (ori ejus obveniat--so as to correspond with his views, Juv.), just as himself would have it, yet his desire is not satisfied, still he has a mind to something more. 3. The desires of the soul find nothing in the wealth of the world to give them any satisfaction. The soul is not filled, so the word is. When God gave Israel their request he sent leanness into their souls, Ps. cvi. 15. He was a fool who, when his barns were full, said, Soul, take thine ease.
III. A fool may have as much worldly wealth, and may enjoy as much of the pleasure of it, as a wise man; nay, and perhaps not be so sensible of the vexation of it: What has the wise more than the fool? v. 8. Perhaps he has not so good an estate, so good a trade, nor such good preferment as the fool has. Nay, suppose them to be equal in their possessions, what can a wise man, a scholar, a wit, a politician, squeeze out of his estate more than needful supplies? and a half-witted man may do this. A fool can fare as well and relish it, can dress as well, and make as good a figure in any public appearance, as a wise man; so that if there were not pleasures and honour peculiar to the mind, which the wise man has more than the fool, as to this world they would be upon a level.
IV. Even a poor man, who has business, and is discreet, diligent, and dexterous, in the management of it, may get as comfortably through this world as he that is loaded with an overgrown estate. Consider what the poor has less than the rich, if he but knows to walk before the living, knows how to conduct himself decently, and do his duty to all, how to get an honest livelihood by his labour, how to spend his time well and improve his opportunities. What has he? Why, he is better beloved and more respected among his neighbours, and has a better interest than many a rich man that is griping and haughty. What has he? Why he has as much of the comfort of this life, has food and raiment, and is therewith content, and so is as truly rich as he that has abundance.
V. The enjoyment of what we have cannot but be acknowledged more rational than a greedy grasping at more (v. 9): Better is the sight of the eyes, making the best of that which is present, than the wandering of the desire, the uneasy walking of the soul after things at a distance, and the affecting of a variety of imaginary satisfactions. He is much happier that is always content, though he has ever so little, than he that is always coveting, though he has ever so much. We cannot say, Better is the sight of the eyes than the fixing of the desire upon God, and the resting of the soul in him; it is better to live by faith in things to come than to live by sense, which dwells only upon present things; but better is the sight of the eyes than the roving of the desire after the world, and the things of it, than which nothing is more uncertain nor more unsatisfying at the best. This wandering of the desire is vanity and vexation of spirit. It is vanity at the best; if what is desired, be obtained, it proves not what we promised ourselves from it, but commonly the wandering desire is crossed and disappointed, and then it turns to vexation of spirit.
VI. Our lot, whatever it is, is that which is appointed us by the counsel of God, which cannot be altered, and it is therefore our wisdom to reconcile ourselves to it and cheerfully to acquiesce in it (v. 10): That which has been, or (as some read it) that which is, and so likewise that which shall be, is named already; it is already determined in the divine foreknowledge, and all our care and pains cannot make it otherwise than as it is fixed. Jacta est alea--The die is cast. It is therefore folly to quarrel with that which will be as it is, and wisdom to make a virtue of necessity. We shall have what pleases God, and let that please us.
VII. Whatever we attain to in this world, still we are but men, and the greatest possessions and preferments cannot set us above the common accidents of human life: That which has been, and is, that busy animal that makes such a stir and such a noise in the world, is named already. He that made him gave him his name, and it is known that it is man; that is his name by which he must know himself, and it is a humbling name, Gen. v. 2. He called their name Adam; and all theirs have the same character, red earth. Though a man could make himself master of all the treasures of kings and provinces, yet he is a man still, mean, mutable, and mortal, and may at any time be involved in the calamities that are common to men. It is good for rich and great men to know and consider that they are but men, Ps. ix. 20. It is known that they are but men; let them put what face they will upon it, and, like the king of Tyre, set their heart as the heart of God, yet the Egyptians are men, and not gods, and it is known that they are so.
VIII. How far soever our desires wander, and how closely soever our endeavours keep pace with them, we cannot strive with the divine Providence, but must submit to the disposals of it, whether we will or no. If it is man, he may not contend with him that is mightier than he. It is presumption to arraign God's proceedings, and to charge him with folly or iniquity; nor is it to any purpose to complain of him, for he is in one mind and who can turn him? Elihu pacifies Job with this incontest able principle, That God is greater than man (Job xxxiii. 12) and therefore man may not contend with him, nor resist his judgments, when they come with commission. A man cannot with the greatest riches make his part good against the arrests of sickness or death, but must yield to his fate.
Adam Clarke: Commentary on the Bible - 1831
6:7: All the labor of man - This is the grand primary object of all human labor; merely to provide for the support of life by procuring things necessary. And life only exists for the sake of the soul; because man puts these things in place of spiritual good, the appetite - the intense desire after the supreme good - is not satisfied. When man learns to provide as distinctly for his soul as he does for his body, then he will begin to be happy, and may soon attain his end.
Albert Barnes: Notes on the Bible - 1834
6:7: Connect these verses with Ecc 6:2-3 : "All labor is undertaken with a view to some profit, but as a rule the people who labor are never satisfied. What advantage then has he who labors if (being rich) he is wise, or if being poor he knows how to conduct himself properly; what advantage have such laborers above a fool? (None, so far as they are without contentment, for) a thing present before the eyes is preferable to a future which exists only in the desire."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: what hath the wise: Ecc 2:14-16, Ecc 5:11
the poor: Gen 17:1; Psa 101:2, Psa 116:9; Pro 19:1; Luk 1:6; Ti1 6:17
Carl Friedrich Keil and Franz Delitzsch
6:7
"All the labour of man is for his mouth, and yet his soul has never enough;" or, properly, it is not filled, so that it desires nothing further and nothing more; נמלא used as appropriately of the soul as of the ear, Eccles 1:8; for that the mouth and the soul are here placed opposite to one another as "organs of the purely sensual and therefore transitory enjoyment, and of the deeper and more spiritual and therefore more lasting kind of joys" (Zck.), is an assertion which brings out of the text what it wishes to be in it, - נפשׁ and פּה stand here so little in contrast, that, as at Prov 16:26; Is 5:14; Is 29:8, instead of the soul the stomach could also be named; for it is the soul longing, and that after the means from without of self-preservation, that is here meant; נפשׁ היפה, "beautiful soul," Chullin iv. 7, is an appetite which is not fastidious, but is contented. גּמו, καὶ ὃμως ὃμως δέ, as at Eccles 3:13; Ps 129:2. All labour, the author means to say, is in the service of the impulse after self-preservation; and yet, although it concentrates all its efforts after this end, it does not bring full satisfaction to the longing soul. This is grounded in the fact that, however in other respects most unlike, men are the same in their unsatisfied longing.
Geneva 1599
6:7 All the labour of man [is] for his mouth, and yet the (e) appetite is not filled.
(e) His desire and affection.
John Gill
6:7 All the labour of man is for his mouth,.... For the food of his mouth, as the Targum; for the sustenance of his body, for food and clothing, part being put for the whole: all that a man labours for is to get this; and if he does not enjoy it, his labour is in vain; meats are for the belly, which are taken in by the mouth, and for these a man labours; and if he does not eat them, when he has got them, he labours to no purpose;
and yet the appetite is not filled; even the bodily or sensual appetite; no, not even by those who eat the fruit of their labour; for though their hunger is allayed for the present, and the appetite is satisfied for a while, yet it returns again, and requires more food, and so continually: or, "the soul is not filled", or "satisfied" (c); it is the body only that is filled or satisfied with such things, at best; the mind of man grasps after greater things, and can find no contentment or satisfaction in earthly or sensual enjoyments. This seems to be a new argument, proving the vanity of riches, from the narrow use of them; which only reaches to the body, not to the soul.
(c) "anima non implebitur", Pagninus, Montanus; "anima non expletur", Mercerus, Gejerus; "non impletur", Cocceius, so Broughton; "non satiatur", Drusius.
John Wesley
6:7 Is - For meat. And yet - Men are insatiable in their desires, and restless in their endeavours after more, and never say, they have enough.
Robert Jamieson, A. R. Fausset and David Brown
6:7 man--rather, "the man," namely, the miser (Eccles 6:3-6). For not all men labor for the mouth, that is, for selfish gratification.
appetite--Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth (Eccles 6:3).
6:86:8: Զի՞նչ առաւելութիւն է իմաստնոյն քան զանմտին, զի տնանկն գիտէ՛ երթալ առաջի կենաց իւրոց[8532]։ [8532] Ոմանք. Վասն զի զինչ առաւե՛՛... քանզի աղքատն գիտէ երթալ։
8 Ի՞նչ առաւելութիւն ունի իմաստունը յիմարից, քանի որ տնանկը գիտէ ընթանալ իր կեանքի առջեւից:
8 Քանզի իմաստունը անմիտէն աւելի ի՞նչ բան ունի. Ապրողներուն մէջ քալել գիտցող աղքատը ի՞նչ օգուտ կ’ունենայ։
Զի՞նչ առաւելութիւն է իմաստնոյն քան զանմտին, [63]քանզի տնանկն գիտէ երթալ առաջի կենաց իւրոց:

6:8: Զի՞նչ առաւելութիւն է իմաստնոյն քան զանմտին, զի տնանկն գիտէ՛ երթալ առաջի կենաց իւրոց[8532]։
[8532] Ոմանք. Վասն զի զինչ առաւե՛՛... քանզի աղքատն գիտէ երթալ։
8 Ի՞նչ առաւելութիւն ունի իմաստունը յիմարից, քանի որ տնանկը գիտէ ընթանալ իր կեանքի առջեւից:
8 Քանզի իմաստունը անմիտէն աւելի ի՞նչ բան ունի. Ապրողներուն մէջ քալել գիտցող աղքատը ի՞նչ օգուտ կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Какое же преимущество мудрого перед глупым, какое бедняка, умеющего ходить перед живущими?
6:8 ὅτι οτι since; that τίς τις.1 who?; what? περισσεία περισσεια overflow τῷ ο the σοφῷ σοφος wise ὑπὲρ υπερ over; for τὸν ο the ἄφρονα αφρων senseless διότι διοτι because; that ὁ ο the πένης πενης poor οἶδεν οιδα aware πορευθῆναι πορευομαι travel; go κατέναντι κατεναντι opposite; before τῆς ο the ζωῆς ζωη life; vitality
6:8 כִּ֛י kˈî כִּי that מַה־ mah- מָה what יֹּותֵ֥ר yyôṯˌēr יֹותֵר rest לֶ le לְ to † הַ the חָכָ֖ם ḥāḵˌām חָכָם wise מִֽן־ mˈin- מִן from הַ ha הַ the כְּסִ֑יל kkᵊsˈîl כְּסִיל insolent מַה־ mah- מָה what לֶּ lle לְ to † הַ the עָנִ֣י ʕānˈî עָנִי humble יֹודֵ֔עַ yôḏˈēₐʕ ידע know לַ la לְ to הֲלֹ֖ךְ hᵃlˌōḵ הלך walk נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart הַ ha הַ the חַיִּֽים׃ ḥayyˈîm חַי alive
6:8. quid habet amplius sapiens ab stulto et quid pauper nisi ut pergat illuc ubi est vitaWhat hath the wise man more than the fool? and what the poor man, but to go thither, where there is life?
8. For what advantage hath the wise more than the fool? what hath the poor man, that knoweth to walk before the living?
6:8. What do the wise have which is more than the foolish? And what does the pauper have, except to continue on to that place, where there is life?
6:8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?
For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living:

6:8 Какое же преимущество мудрого перед глупым, какое бедняка, умеющего ходить перед живущими?
6:8
ὅτι οτι since; that
τίς τις.1 who?; what?
περισσεία περισσεια overflow
τῷ ο the
σοφῷ σοφος wise
ὑπὲρ υπερ over; for
τὸν ο the
ἄφρονα αφρων senseless
διότι διοτι because; that
ο the
πένης πενης poor
οἶδεν οιδα aware
πορευθῆναι πορευομαι travel; go
κατέναντι κατεναντι opposite; before
τῆς ο the
ζωῆς ζωη life; vitality
6:8
כִּ֛י kˈî כִּי that
מַה־ mah- מָה what
יֹּותֵ֥ר yyôṯˌēr יֹותֵר rest
לֶ le לְ to
הַ the
חָכָ֖ם ḥāḵˌām חָכָם wise
מִֽן־ mˈin- מִן from
הַ ha הַ the
כְּסִ֑יל kkᵊsˈîl כְּסִיל insolent
מַה־ mah- מָה what
לֶּ lle לְ to
הַ the
עָנִ֣י ʕānˈî עָנִי humble
יֹודֵ֔עַ yôḏˈēₐʕ ידע know
לַ la לְ to
הֲלֹ֖ךְ hᵃlˌōḵ הלך walk
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
הַ ha הַ the
חַיִּֽים׃ ḥayyˈîm חַי alive
6:8. quid habet amplius sapiens ab stulto et quid pauper nisi ut pergat illuc ubi est vita
What hath the wise man more than the fool? and what the poor man, but to go thither, where there is life?
6:8. What do the wise have which is more than the foolish? And what does the pauper have, except to continue on to that place, where there is life?
6:8. For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?
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: Бедняка умеющего ходить пред живущими, т. е. бедняка, умеющего жить в общении с людьми и, таким образом, проводить приятную и спокойную жизнь. Преимущество мудрого перед глупым состоит в том, что в то время как богатый скупец в мрачном уединении избегает людей, мудрый наслаждается общением с людьми, менее всего думая о приумножении богатства.
Adam Clarke: Commentary on the Bible - 1831
6:8: For what hath the wise more than the fool? - They must both labor for the same end. Both depend upon the labor of themselves or others for the necessaries of life. Both must eat and drink in order to live; and the rich man can no more eat two meals at a time, than he can comfortably wear two changes of raiment. The necessaries of life are the same to both, and their condition in life is nearly similar; liable to the same diseases, dissolution, and death.
Albert Barnes: Notes on the Bible - 1834
6:8
What - literally, what profit (as in Ecc 1:3).
Knoweth ... living - i. e., "Knows how to conduct himself rightly among his contemporaries."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Better: Ecc 2:24, Ecc 3:12, Ecc 3:13, Ecc 5:18
wandering of the desire: Heb. walking of the soul, Job 31:7; Pro 30:15, Pro 30:16; Jer 2:20
this: Ecc 6:2, Ecc 1:2, Ecc 1:14, Ecc 2:11, Ecc 2:22, Ecc 2:23, Ecc 4:4
Carl Friedrich Keil and Franz Delitzsch
6:8
"For what hath the wise more than the fool; what the poor who knoweth to walk before the living?" The old translators present nothing for the interpretation, but defend the traditional text; for Jerome, like the Syr., which translates freely, follows the Midrash (fixed in the Targ.), which understands החיים, contrary to the spirit of the book, of the blessed future. The question would be easier if we could, with Bernst. and Ginsburg, introduce a comparat. min before יודע; we would then require to understand by him who knows to walk before the living, some one who acts a part in public life; but how strange a designation of distinguished persons would that be! Thus, as the text stands, יודע ,sdnat is attrib. to לעני, what preference hath the poor, such an one, viz., as understands (vid., regarding יודע instead of היודע, under Ps 143:10); not: who is intelligent (Aben Ezra); יודע is not, as at Eccles 9:11, an idea contained in itself, but by the foll. הח ... לה (cf. Eccles 4:13, Eccles 4:14; and the inf. form, Ex 3:19; Num 22:13; Job 34:23) obtains the supplement and colouring required: the sequence of the accents (Zakeph, Tifcha, Silluk, as e.g., at Gen 7:4) is not against this. How the lxx understood its πορευθῆναι κατέναντι τῆς ζωῆς, and the Venet. it's ἀπιέναι ἀντικρὺ τῆς ζωῆς, is not clear; scarcely as Grtz, with Mendelss.: who, to go against (נגד, as at Eccles 4:12) life, to fight against it, has to exercise himself in self-denial and patience; for "to fight with life" is an expression of modern coinage. הח signifies here, without doubt, not life, but the living. But we explain now, not as Ewald, who separates יודע from the foll. inf. להלך: What profit has then the wise man, the intelligent, patient man, above the fool, that he walks before the living? - by which is meant (but how does this interrog. form agree thereto?), that the wise, patient man has thereby an advantage which makes life endurable by him, in this, that he does not suffer destroying eagerness of desire so to rule over him, but is satisfied to live in quietness.Also this meaning of a quiet life does not lie in the words הח ... הלך. "To know to walk before the living" is, as is now generally acknowledged = to understand the right rule of life (Elst.), to possess the savoir vivre (Heiligst.), to be experienced in the right art of living. the question accordingly is: What advantage has the wise above the fool; and what the poor, who, although poor, yet knows how to maintain his social position? The matter treated of is the insatiable nature of sensual desire. The wise seeks to control his desire; and he who is more closely designated poor, knows how to conceal it; for he lays upon himself restraints, that he may be able to appear and make something of himself. But desire is present in both; and they have in this nothing above the fool, who follows the bent of his desire and lives for the day. He is a fool because he acts as one not free, and without consideration; but, in itself, it is and remains true, that enjoyment and satisfaction stand higher than striving and longing for a thing.
John Gill
6:8 For what hath the wise more than the fool,.... More delight and pleasure, in gratifying his senses, by eating and drinking: the wise man enjoys no more than the fool; the fool finds as much pleasure in the labour of his hands, which is for his mouth, as the wise man does; and the wise man can get no more satisfaction to his mind, from these outward gratifications, than the fool;
what hath the poor, that knoweth to walk before the living? either, what does the poor man want more than the rich man, that knows how to get his bread, and is diligent and industrious among men to live, and does get a livelihood for himself and family; he enjoys all the sweets and comforts of life, as well as the rich man: or what hath the poor knowing man? as Aben Ezra interprets it, according to the accents; what has he more or does he enjoy more, than the poor foolish man, provided he has but sense enough to behave himself among men, so as to have bread to eat, and clothes to wear; which is as much as any man can enjoy, be he ever so rich or so wise?
John Wesley
6:8 More - In these matters. Both are subject to the same calamities, and partakers of the same comforts of this life. The poor - More than the poor that doth not know this. He means such a poor man as is ingenious and industrious; fit for service and business.
Robert Jamieson, A. R. Fausset and David Brown
6:8 For--"However" [MAURER]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?"
What--advantage, that is, superiority, above him who knows not how to walk uprightly
hath the poor who knoweth to walk before the living?--that is, to use and enjoy life aright (Eccles 5:18-19), a cheerful, thankful, godly "walk" (Ps 116:9).
6:96:9: Լա՛ւ է տեսիլ աչաց քան զգնացեալն ոգւով. սակայն եւ այն ունայնութիւն է՝ եւ յօժարութիւն ոգւոյ[8533]։[8533] Ոմանք. Բարի է տեսիլ ա՛՛... եւ այն սնոտի է եւ յօ՛՛։
9 Լաւ է աչքով տեսնել, քան հոգով ցանկալ. սակայն սա եւս ունայնութիւն է եւ հոգու տանջանք:
9 Աչքերով տեսնելը հոգիով փափաքելէն* աղէկ է։Ասիկա ալ ունայնութիւն ու հոգիի տանջանք է։
Լաւ է տեսիլ աչաց քան [64]զգնացեալն ոգւով. սակայն եւ այն ունայնութիւն է եւ [65]յօժարութիւն ոգւոյ:

6:9: Լա՛ւ է տեսիլ աչաց քան զգնացեալն ոգւով. սակայն եւ այն ունայնութիւն է՝ եւ յօժարութիւն ոգւոյ[8533]։
[8533] Ոմանք. Բարի է տեսիլ ա՛՛... եւ այն սնոտի է եւ յօ՛՛։
9 Լաւ է աչքով տեսնել, քան հոգով ցանկալ. սակայն սա եւս ունայնութիւն է եւ հոգու տանջանք:
9 Աչքերով տեսնելը հոգիով փափաքելէն* աղէկ է։Ասիկա ալ ունայնութիւն ու հոգիի տանջանք է։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Лучше видеть глазами, нежели бродить душею. И это также суета и томление духа!
6:9 ἀγαθὸν αγαθος good ὅραμα οραμα vision ὀφθαλμῶν οφθαλμος eye; sight ὑπὲρ υπερ over; for πορευόμενον πορευομαι travel; go ψυχῇ ψυχη soul καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality καὶ και and; even προαίρεσις προαιρεσις spirit; wind
6:9 טֹ֛וב ṭˈôv טֹוב good מַרְאֵ֥ה marʔˌē מַרְאֶה sight עֵינַ֖יִם ʕênˌayim עַיִן eye מֵֽ mˈē מִן from הֲלָךְ־ hᵃlāḵ- הלך walk נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul גַּם־ gam- גַּם even זֶ֥ה zˌeh זֶה this הֶ֖בֶל hˌevel הֶבֶל breath וּ û וְ and רְע֥וּת rᵊʕˌûṯ רְעוּת longing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
6:9. melius est videre quod cupias quam desiderare quod nescias sed et hoc vanitas est et praesumptio spiritusBetter it is to see what thou mayst desire, than to desire that which thou canst not know. But this also is vanity, and presumption of spirit.
9. Better is the sight of the eyes than the wandering of the desire: this also is vanity and a striving after wind.
6:9. It is better to see what you desire, than to desire what you cannot know. But this, too, is emptiness and a presumption of spirit.
6:9. Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.
Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit:

6:9 Лучше видеть глазами, нежели бродить душею. И это также суета и томление духа!
6:9
ἀγαθὸν αγαθος good
ὅραμα οραμα vision
ὀφθαλμῶν οφθαλμος eye; sight
ὑπὲρ υπερ over; for
πορευόμενον πορευομαι travel; go
ψυχῇ ψυχη soul
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
καὶ και and; even
προαίρεσις προαιρεσις spirit; wind
6:9
טֹ֛וב ṭˈôv טֹוב good
מַרְאֵ֥ה marʔˌē מַרְאֶה sight
עֵינַ֖יִם ʕênˌayim עַיִן eye
מֵֽ mˈē מִן from
הֲלָךְ־ hᵃlāḵ- הלך walk
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
גַּם־ gam- גַּם even
זֶ֥ה zˌeh זֶה this
הֶ֖בֶל hˌevel הֶבֶל breath
וּ û וְ and
רְע֥וּת rᵊʕˌûṯ רְעוּת longing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
6:9. melius est videre quod cupias quam desiderare quod nescias sed et hoc vanitas est et praesumptio spiritus
Better it is to see what thou mayst desire, than to desire that which thou canst not know. But this also is vanity, and presumption of spirit.
6:9. It is better to see what you desire, than to desire what you cannot know. But this, too, is emptiness and a presumption of spirit.
6:9. Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Лучше созерцать глазами то, что есть, чем скитаться душой среди неосуществимых надежд и невыполнимых желаний. Лучше наслаждаться тем немногим, что имеешь, чем жить в постоянных заботах о будущем. Екклезиаст, однако, не забывает, что созерцание глазами, т. е. доступные человеку радости вовсе не составляют полного счастья, Ithron. Они, в сущности, тоже суетны, так как скоропреходящи.
Adam Clarke: Commentary on the Bible - 1831
6:9: Better is the sight of the eyes than the wandering of the desire - This is translated by the Vulgate, as a sort of adage: Melius est videre quod cupias, quam desiderare quod nescias, "It is better to see what one desires than to covet what one knows not." It is better to enjoy the present than to feed one's self with vain desires of the future. What we translate the wandering of desire, מהלך נפש mehaloch nephesh, is the travelling of the soul. What is this? Does it simply mean desire? Or is there any reference here to the state of separate spirits! It however shows the soul to be in a restless state, and consequently to be unhappy. If Christ dwell in the heart by faith, the soul is then at rest, and this is properly the rest of the people of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: which: Ecc 1:9-11, Ecc 3:15
and it: Gen 3:9, Gen 3:17-19; Job 14:1-4; Psa 39:6, Psa 82:6, Psa 82:7, Psa 103:15
neither: Job 9:3, Job 9:4, Job 9:32, Job 33:13, Job 40:2; Isa 45:9, Isa 45:10; Jer 49:19; Rom 9:19, Rom 9:20
Carl Friedrich Keil and Franz Delitzsch
6:9
"Better is the sight of the eyes than the wandering of the soul: also this is vain and windy effort." We see from the fin. הל־ן interchanging with מר that the latter is not meant of the object (Eccles 11:9), but of the action, viz., the "rejoicing in that which one has" (Targ.); but this does not signify grassatio,-i.e., impetus animae appetentis, ὁρμὴ τῆς ψυχῆς (cf. Marcus Aurelius, iii. 16), which Knobel, Heiligst., and Ginsburg compare (for הלך means grassari only with certain subjects, as fire, contagion, and the life; and in certain forms, as יהלך for ילך, to which הלך = לכת does not belong), - but erratio, a going out in extent, roving to a distance (cf. הלך, wanderer), ῥεμβασμὸς ἐπιθυμίας, Wisd. 4:12. - Going is the contrast of rest; the soul which does not become full or satisfied goes out, and seeks and reaches not its aim. This insatiableness, characteristic of the soul, this endless unrest, belongs also to the miseries of this present life; for to have and to enjoy is better than this constant Hungern und Lungern hungering and longing. More must not be put into 9a than already lies in it, as Elster does: "the only enduring enjoyment of life consists in the quiet contemplation of that which, as pleasant and beautiful, it affords, without this mental joy mingling with the desire for the possession of sensual enjoyment." The conception of "the sight of the eyes" is certainly very beautifully idealized, but in opposition to the text. If 9a must be a moral proverb, then Luther's rendering is the best: "It is better to enjoy the present good, than to think about other good."
Geneva 1599
6:9 Better [is] the (g) sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.
(g) To be content with that which God has given is better than to follow the desires that can never be satisfied.
John Gill
6:9 Better is the sight of the eyes than the wandering of the desire,.... By "the sight of the eyes" is not meant the bare beholding outward riches, as in Eccles 5:11; but the enjoyment of present mercies; such things as a man is in the possession of, and with which he should be content, Heb 13:5; and by "the wandering of the desire", the craving appetite and insatiable lust of the covetous mind, which enlarges its desire as hell, after a thousand things, and everything it can think of; such a mind roves through the whole creation, and covets everything under the sun: now it is better to enjoy contentedly things in sight and in possession, than to let the mind loose in vague desires, after things that may never be come at, and, if attained to, would give no satisfaction;
this is also vanity and vexation of spirit: a most vain thing, to give the mind such a loose and liberty in its unbounded desires after worldly things; and a vexation of spirit it is to such a craving mind, that it cannot obtain what it is so desirous of.
John Wesley
6:9 The fight - The comfortable enjoyment of what a man hath. Than - Restless desires of what a man hath not. This - Wandering of the desire.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Answer to the question in Eccles 6:8. This is the advantage:
Better is the sight of the eyes--the wise man's godly enjoyment of present seen blessings
than the (fool's) wandering--literally, walking (Ps 73:9), of the desire, that is, vague, insatiable desires for what he has not (Eccles 6:7; Heb 13:5).
this--restless wandering of desire, and not enjoying contentedly the present (Ti1 6:6, Ti1 6:8).
6:106:10: Որ ինչ եղեւն՝ ահա անուն կոչեցեալ է նմա. եւ յայտնի՛ եղեւ որպիսի՛ ինչ է մարդ. եւ ո՛չ կարէ դատել ընդ Հզօրին քան զնա[8534]։ [8534] Ոմանք. Ահա անդէն կոչեցաւ անուն նորա, եւ յայտնի եղեւ որ ինչ է մարդ. եւ ո՛չ կարասցէ դատել ընդ Աստուծոյ հզօրին։ ՚Ի լուս՛՛. Հզօրին քան զինքն. համաձայն ոմանց ՚ի բնաբ՛՛։
10 Ինչ որ գոյութիւն ունի, կանխաւ սահմանուած է եղել. եւ սկզբից արդէն յայտնի է, թէ ինչ է մարդը, եւ որ երբեք նա չի կարող չափուել իրենից Հզօրի հետ,
10 Ինչ որ եղաւ, արդէն անոր անուն դրուած է Եւ յայտնի է թէ մարդ է Ու անիկա իրմէ Զօրաւորին հետ վիճելու կարող չէ։
Որ ինչ եղեւն` ահա անուն կոչեցեալ է նմա. եւ յայտնի [66]եղեւ որպիսի ինչ`` է մարդ, եւ ոչ կարէ դատել ընդ Հզօրին քան զնա:

6:10: Որ ինչ եղեւն՝ ահա անուն կոչեցեալ է նմա. եւ յայտնի՛ եղեւ որպիսի՛ ինչ է մարդ. եւ ո՛չ կարէ դատել ընդ Հզօրին քան զնա[8534]։
[8534] Ոմանք. Ահա անդէն կոչեցաւ անուն նորա, եւ յայտնի եղեւ որ ինչ է մարդ. եւ ո՛չ կարասցէ դատել ընդ Աստուծոյ հզօրին։ ՚Ի լուս՛՛. Հզօրին քան զինքն. համաձայն ոմանց ՚ի բնաբ՛՛։
10 Ինչ որ գոյութիւն ունի, կանխաւ սահմանուած է եղել. եւ սկզբից արդէն յայտնի է, թէ ինչ է մարդը, եւ որ երբեք նա չի կարող չափուել իրենից Հզօրի հետ,
10 Ինչ որ եղաւ, արդէն անոր անուն դրուած է Եւ յայտնի է թէ մարդ է Ու անիկա իրմէ Զօրաւորին հետ վիճելու կարող չէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Что существует, тому уже наречено имя, и известно, что это человек, и что он не может препираться с тем, кто сильнее его.
6:10 εἴ ει if; whether τι τις.1 who?; what? ἐγένετο γινομαι happen; become ἤδη ηδη already κέκληται καλεω call; invite ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ἐγνώσθη γινωσκω know ὅ ος who; what ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human καὶ και and; even οὐ ου not δυνήσεται δυναμαι able; can τοῦ ο the κριθῆναι κρινω judge; decide μετὰ μετα with; amid τοῦ ο the ἰσχυροῦ ισχυρος forceful; severe ὑπὲρ υπερ over; for αὐτόν αυτος he; him
6:10 מַה־ mah- מָה what שֶּֽׁ ššˈe שַׁ [relative] הָיָ֗ה hāyˈā היה be כְּבָר֙ kᵊvˌār כְּבָר long time נִקְרָ֣א niqrˈā קרא call שְׁמֹ֔ו šᵊmˈô שֵׁם name וְ wᵊ וְ and נֹודָ֖ע nôḏˌāʕ ידע know אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֣וּא hˈû הוּא he אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and לֹא־ lō- לֹא not יוּכַ֣ל yûḵˈal יכל be able לָ lā לְ to דִ֔ין ḏˈîn דין judge עִ֥ם ʕˌim עִם with שֶׁשׁה *še שַׁ [relative] תַּקִּ֖יףתקיף *ttaqqˌîf תַּקִּיף mighty מִמֶּֽנּוּ׃ mimmˈennû מִן from
6:10. qui futurus est iam vocatum est nomen eius et scitur quod homo sit et non possit contra fortiorem se in iudicio contendereHe that shall be, his name is already called: and it is known, that he is a man, and cannot contend in judgment with him that is stronger than himself.
10. Whatsoever hath been, the name thereof was given long ago, and it is known that it is man: neither can he contend with him that is mightier than he.
6:10. Whoever shall be in the future, his name has already been called. And it is known that he is a man and that he is not able to contend in judgment against one who is stronger than himself.
6:10. That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is mightier than he.
That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is mightier than he:

6:10 Что существует, тому уже наречено имя, и известно, что это человек, и что он не может препираться с тем, кто сильнее его.
6:10
εἴ ει if; whether
τι τις.1 who?; what?
ἐγένετο γινομαι happen; become
ἤδη ηδη already
κέκληται καλεω call; invite
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγνώσθη γινωσκω know
ος who; what
ἐστιν ειμι be
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
οὐ ου not
δυνήσεται δυναμαι able; can
τοῦ ο the
κριθῆναι κρινω judge; decide
μετὰ μετα with; amid
τοῦ ο the
ἰσχυροῦ ισχυρος forceful; severe
ὑπὲρ υπερ over; for
αὐτόν αυτος he; him
6:10
מַה־ mah- מָה what
שֶּֽׁ ššˈe שַׁ [relative]
הָיָ֗ה hāyˈā היה be
כְּבָר֙ kᵊvˌār כְּבָר long time
נִקְרָ֣א niqrˈā קרא call
שְׁמֹ֔ו šᵊmˈô שֵׁם name
וְ wᵊ וְ and
נֹודָ֖ע nôḏˌāʕ ידע know
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֣וּא hˈû הוּא he
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
לָ לְ to
דִ֔ין ḏˈîn דין judge
עִ֥ם ʕˌim עִם with
שֶׁשׁה
*še שַׁ [relative]
תַּקִּ֖יףתקיף
*ttaqqˌîf תַּקִּיף mighty
מִמֶּֽנּוּ׃ mimmˈennû מִן from
6:10. qui futurus est iam vocatum est nomen eius et scitur quod homo sit et non possit contra fortiorem se in iudicio contendere
He that shall be, his name is already called: and it is known, that he is a man, and cannot contend in judgment with him that is stronger than himself.
6:10. Whoever shall be in the future, his name has already been called. And it is known that he is a man and that he is not able to contend in judgment against one who is stronger than himself.
6:10. That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is mightier than he.
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
10-12: Неизменность существующего порядка, невозможность для человека препираться с его Творцом и многое другое умножают суету жизни. Человеку, поневоле, приходится довольствоваться немногим, так как он не знает лучшего счастья, и будущее ему неизвестно.
Adam Clarke: Commentary on the Bible - 1831
6:10: That which hath been is named already - The Hebrew of this verse might be translated, "Who is he who is? His name has been already called. And it is known that he is Adam; and that he cannot contend in judgment with him who is stronger than he."
"What is more excellent than man; yet can he not, in the lawe, get the victory of him that is mightier than he." - Coverdale.
Adam is his name; and it at once points out,
1. His dignity; he was made in the image of God.
2. His fall; he sinned against his Maker and was cast out of Paradise. And
3. His recovery by Christ; the second man (Adam) was the Lord from heaven, and a quickening Spirit.
Albert Barnes: Notes on the Bible - 1834
6:10: Or, "That which has been named - i. e., events past or current, either Ecc 1:9 as they present themselves to man, or Ecc 3:15 as they are ordered by God - was long ago (i. e., was decreed, its nature and place were defined by the Almighty), and was known that it is man;" i. e., the course of events shapes the conduct and character of man, so that what he does and suffers is said to be or constitute the man. God from the beginning definitely ordained the course of events external to man, and constituted man in such a way that events materially affect his conduct and his destiny. Hence, God, by withholding from certain people the gift of contentment, and thus subjecting them to vanity, is acting according to the predetermined course of His Providence which man cannot alter (compare Rom 8:20). Others translate, "What there is, its name is named long ago and known, that it is man;" i. e., "What hath been and is, not only came into existence long ago Ecc 1:9; Ecc 3:15, but also has been known and named, and is acknowledged that it, besides other things, is specially man; that man always remains the same, and cannot go beyond his appointed bounds."
Him that is mightier - i. e., God; compare Ecc 9:1; Co1 10:22, and marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Ecc 1:6-9, Ecc 1:17, Ecc 1:18, Ecc 2:3-11, Ecc 3:19, Ecc 4:1-4, Ecc 4:8, Ecc 4:16, Ecc 5:7; Psa 73:6; Hos 12:1
Carl Friedrich Keil and Franz Delitzsch
6:10
"That which hath been, its name hath long ago been named; and it is determined what a man shall be: and he cannot dispute with Him who is stronger than he." According to the usage of the tense, it would be more correct to translate: That which (at any time) has made its appearance, the name of which was long ago named, i.e., of which the What? and the How? were long ago determined, and, so to speak, formulated. This שׁ ... כּבר does not stand parallel to היה כבר, Eccles 1:10; for the expression here does not refer to the sphere of that which is done, but of the predetermination. Accordingly, אדם ... ונו is also to be understood. Against the accents, inconsistently periodizing and losing sight of the comprehensiveness of אדם ... אשׁר, Hitzig renders: "and it is known that, if one is a man, he cannot contend," etc., which is impossible for this reason, that אדם הוא cannot be a conditional clause enclosed within the sentence יוכל ... אשׁר. Obviously ונודע, which in the sense of constat would be a useless waste of words, stands parallel to שׁמו נקרא, and signifies known, viz., previously known, as passive of ידע, in the sense of Zech 14:7; cf. Ps 139:1. Bullock rightly compares Acts 15:18. After ידע, asher, like ki, which is more common, may signify "that," Eccles 8:12; Ezek 20:26; but neither "that he is a man" (Knobel, Vaih., Luzz., Hengst., Ginsb.), nor "that he is the man" (Ewald, Elst., Zckler), affords a consistent meaning. As mah after yada' means quid, so asher after it may mean quod = that which (cf. Dan 8:19, although it does not at all stand in need of proof); and id quod homo est (we cannot render הוּא without the expression of a definite conception of time) is intended to mean that the whole being of a man, whether of this one or that one, at all times and on all sides, is previously known; cf. to this pregnant substantival sentence, Eccles 12:13. Against this formation of his nature and of his fate by a higher hand, man cannot utter a word.
The thought in 10b is the same as that at Is 45:9; Rom 9:20. The Chethı̂b שׁהתּקּיף
(Note: With He unpointed, because it is omitted in the Kerı̂, as in like manner in כּשׁה, Eccles 10:3, שׁה, Lam 5:18. In the bibl. Rabb., the ה is noted as superfluous.)
is not inadmissible, for the stronger than man is מנּהּ ... מרי. Also התקיף might in any case be read: with one who overcomes him, has and manifests the ascendency over him. There is indeed no Hiph. הת .hpiH found in the language of the Bible (Herzf. and Frst compare הג, Ps 12:5); but in the Targ., אתקף is common; and in the school-language of the Talm., הת is used of the raising of weighty objections, e.g., Kamma 71a. The verb, however, especially in the perf., is in the passage before us less appropriate. In לא־יוּכל lie together the ideas of physical (cf. Gen 43:32; Deut 12:17; Deut 16:5, etc.) and moral inability.
Geneva 1599
6:10 That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is (h) mightier than he.
(h) Meaning, God who will make him feel that he is mortal.
John Gill
6:10 That which hath been is named already, and it is known that it is man,.... Which may be understood of the first man Adam, who has been, has existed, was produced by the immediate power of God, creating and forming him out of the dust of the earth; was made after the image, and in the likeness of God, a wise and knowing creature, a rich and powerful one, the figure of him that was to come, being the head and representative of all his posterity; and he has been named already, he had his name from the Lord himself, suitable to his nature and formation; he called his name Adam, from "Adamah", the earth, from whence he was taken; and though he was so wise and great, and even affected deity, which was the snare laid for him by his enemy, it is well known he was but a man, of the earth, earthly, and returned to it again. Some have applied this to the second man, the Lord from heaven, as the ordinary gloss, and Jerom; and render it, "that which shall be", so the Vulgate Latin version; as yet he was not man, though he had agreed to be and was prophesied of that he should; however be was named already the seed of the woman, Shiloh, Ithiel, the Messiah, or Anointed; hence by Solomon, in allusion to this name, his "name is said to be as ointment poured forth", Song 1:3; and as it was known that he should be man, so it is now known that he is really and truly man; though not merely so, but God as well as man; yet as to his human nature his Father is greater and mightier than he; but this sense some interpreters despise and laugh at: and indeed though the whole of it is truth, it does not seem to be the truth of the text, nor suitable to the context: rather the words are to be understood of mankind in general, of all men, not only that have been, but that are or shall be; these were all appointed to come into being by the Lord; they have been in his eternal purposes and decrees, and their names are written or not written in the Lamb's book of life; and they have all one common name, that of "man", weak, frail, mortal, wretched man; they are, as is said of the Egyptians, men and not God, Is 31:3; particularly this is true of persons the most famous that have been in the world; such who have been in ages past, and their names have been called, or they have obtained a name among men, men of renown, that are on the list of fame; such who have been the most famous for wisdom, for riches, for strength, or for power and authority, and have even had deity ascribed to them, and divine worship given them; yet it has been notorious that they were but men, and not God, so Jarchi; and died as such; see Ps 9:20. Moreover, this may be understood of all things relating to men; that all that has been, is, or shall be, has been already named of God, determined and appointed by him; so the Targum renders it,
"all is the decree of the Word of the Lord;''
all things relating to the temporal affairs of men, as to their birth and place of abode, their callings and stations of life; so to their circumstances of poverty or riches, which with all their craving desires and carking cares it is impossible for them to alter, or make them otherwise than they are; which is observed, to check the wandering and insatiable desires of men after worldly things;
neither may he contend with him that is mightier than he; the Lord of the world, as the Targum; not the angel of death, as Jarchi; the devil, which had the power of death, and is stronger than men; nor death itself, as others, against which there is no standing, Eccles 8:8, Is 28:15; but God himself, who is mightier than men, and with whom a creature should not strive or contend; either about his being and the make of it, or concerning his circumstances in the world, that they are not, greater and better than they be; or about God's decrees concerning these or other things; but quietly submit to his will, and be content in whatsoever circumstances they are, considering that he is the Creator, and a sovereign Being, they are creatures, and dependent on him; and let their circumstances be what they will, wise or unwise, rich or poor, they are but men, and can never rise higher; see Job 9:3. It is observed by the Masorites that this is just the middle of the book.
John Wesley
6:10 Is named - This is added as a further instance of the vanity of all things in this life. That which hath been (man, who is the chief of all visible beings) is named already, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was. Man - A mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world. With him - With almighty God, with whom men are apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery.
Robert Jamieson, A. R. Fausset and David Brown
6:10 Part II begins here. Since man's toils are vain, what is the chief good? (Eccles 6:12). The answer is contained in the rest of the book.
That which hath been--man's various circumstances
is named already--not only has existed, Eccles 1:9; Eccles 3:15, but has received its just name, "vanity," long ago,
and it is known that it--vanity
is man--Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.
neither may he contend, &c.-- (Rom 9:20).
6:116:11: Զի են բազում բանք՝ որ յաճախեն զընդունայնութիւնս[8535]։[8535] Ոմանք. Վասն զի են բանք բազումք՝ որ բազմացուցանեն զընդունայնութիւն։
11 որովհետեւ շատ բաներ կան, որ բազմապատկում են ունայնութիւնը:
11 Որովհետեւ ունայնութիւն շատցնող շատ բաներ կան, Մարդուն ի՞նչ կը մնայ։
Զի են բազում բանք` որ յաճախեն զընդունայնութիւնս. զի՞նչ առաւելութիւն է մարդոյ:

6:11: Զի են բազում բանք՝ որ յաճախեն զընդունայնութիւնս[8535]։
[8535] Ոմանք. Վասն զի են բանք բազումք՝ որ բազմացուցանեն զընդունայնութիւն։
11 որովհետեւ շատ բաներ կան, որ բազմապատկում են ունայնութիւնը:
11 Որովհետեւ ունայնութիւն շատցնող շատ բաներ կան, Մարդուն ի՞նչ կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 Много таких вещей, которые умножают суету: что же для человека лучше?[6:12] Ибо кто знает, что хорошо для человека в жизни, во все дни суетной жизни его, которые он проводит как тень? И кто скажет человеку, что будет после него под солнцем?
6:11 ὅτι οτι since; that εἰσὶν ειμι be λόγοι λογος word; log πολλοὶ πολυς much; many πληθύνοντες πληθυνω multiply ματαιότητα ματαιοτης superficiality τί τις.1 who?; what? περισσὸν περισσος overflowing; superfluous τῷ ο the ἀνθρώπῳ ανθρωπος person; human
6:11 כִּ֛י kˈî כִּי that יֵשׁ־ yēš- יֵשׁ existence דְּבָרִ֥ים dᵊvārˌîm דָּבָר word הַרְבֵּ֖ה harbˌē רבה be many מַרְבִּ֣ים marbˈîm רבה be many הָ֑בֶל hˈāvel הֶבֶל breath מַה־ mah- מָה what יֹּתֵ֖ר yyōṯˌēr יֹותֵר rest לָ lā לְ to † הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
6:11. verba sunt plurima multa in disputando habentia vanitatemThere are many words that have much vanity in disputing.
11. Seeing there be many things that increase vanity, what is man the better?
6:11. There are many words, and many of these, in disputes, hold much emptiness.
6:11. Seeing there be many things that increase vanity, what [is] man the better?
Seeing there be many things that increase vanity, what [is] man the better:

6:11 Много таких вещей, которые умножают суету: что же для человека лучше?
[6:12] Ибо кто знает, что хорошо для человека в жизни, во все дни суетной жизни его, которые он проводит как тень? И кто скажет человеку, что будет после него под солнцем?
6:11
ὅτι οτι since; that
εἰσὶν ειμι be
λόγοι λογος word; log
πολλοὶ πολυς much; many
πληθύνοντες πληθυνω multiply
ματαιότητα ματαιοτης superficiality
τί τις.1 who?; what?
περισσὸν περισσος overflowing; superfluous
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
6:11
כִּ֛י kˈî כִּי that
יֵשׁ־ yēš- יֵשׁ existence
דְּבָרִ֥ים dᵊvārˌîm דָּבָר word
הַרְבֵּ֖ה harbˌē רבה be many
מַרְבִּ֣ים marbˈîm רבה be many
הָ֑בֶל hˈāvel הֶבֶל breath
מַה־ mah- מָה what
יֹּתֵ֖ר yyōṯˌēr יֹותֵר rest
לָ לְ to
הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
6:11. verba sunt plurima multa in disputando habentia vanitatem
There are many words that have much vanity in disputing.
6:11. There are many words, and many of these, in disputes, hold much emptiness.
6:11. Seeing there be many things that increase vanity, what [is] man the better?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Seeing there be many things that increase vanity, what is man the better? 12 For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
Here, 1. Solomon lays down his conclusion which he had undertaken to prove, as that which was fully confirmed by the foregoing discourse: There be many things that increase vanity; the life of man is vain, at the best, and there are abundance of accidents that concur to make it more so; even that which pretends to increase the vanity and make it more vexatious. 2. He draws some inferences from it, which serve further to evince the truth of it. (1.) That a man is never the nearer to true happiness for the abundance that he has in this world: What is man the better for his wealth and pleasure, his honour and preferment? What remains to man? What residuum has he, what overplus, what real advantage, when he comes to balance his accounts? Nothing that will do him any good or turn to account. (2.) That we do not know what to wish for, because that which we promise ourselves most satisfaction in often proves most vexatious to us: Who knows what is good for a man in this life, where every thing is vanity, and any thing, even that which we most covet, may prove a calamity to us? Thoughtful people are in care to do every thing for the best, if they knew it; but as it is an instance of the corruption of our hearts that we are apt to desire that as good for us which is really hurtful, as children that cry for knives to cut their fingers with, so is it an instance of the vanity of this world that what, according to all probable conjectures, seems to be for the best, often proves otherwise; such is our shortsightedness concerning the issues and events of things, and such broken reeds are all our creature-confidences. We know not how to advise others for the best, nor how to act ourselves, because that which we apprehend likely to be for our welfare may become a trap. (3.) That therefore our life upon earth is what we have no reason to take any great complacency in, or to be confident of the continuance of. It is to be reckoned by days; it is but a vain life, and we spend it as a shadow, so little is there in it substantial, so fleeting, so uncertain, so transitory is it, and so little in it to be fond of or to be depended on. If all the comforts of life be vanity, life itself can have no great reality in it to constitute a happiness for us. (4.) That our expectations from this world are as uncertain and deceitful as our enjoyments are. Since every thing is vanity, Who can tell a man what shall be after him under the sun? He can no more please himself with the hopes of what shall be after him, to his children and family, than with the relish of what is with him, since he can neither foresee himself, nor can any one else foretel to him, what shall be after him. Nor shall he have any intelligence sent him of it when he is gone. His sons come to honour, and he knows it not. So that, look which way we will, Vanity of vanity, all is vanity.
Albert Barnes: Notes on the Bible - 1834
6:11: Things - Namely, the various circumstances detailed in the foregoing chapters, from the Preacher's personal experience, and his observation of other people, ending with the comprehensive declaration in Ecc 6:10 to the effect that vanity is an essential part of the constitution of creation as it now exists, and was foreknown.
What is man the better? - Rather, what is profitable to man?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: who knoweth: Ecc 2:3, Ecc 12:13; Psa 4:6, Psa 16:5, Psa 17:15, Psa 47:4; Lam 3:24-27; Mic 6:8
the days of his vain life: Heb. the number of the days of the life of his vanity, Ecc 8:13, Ecc 9:6; Ch1 29:15; Job 8:9, Job 14:2; Psa 39:5, Psa 39:6, Psa 89:47, Psa 90:10-12; Psa 102:11, Psa 109:23, Psa 144:4; Jam 4:14
for who can: Ecc 3:22, Ecc 8:7; Job 14:21
Carl Friedrich Keil and Franz Delitzsch
6:11
"For there are many words which increase vanity: What cometh forth therefrom for man?" The dispute (objection), דּין, takes place in words; דּברים here will thus not mean "things" (Hengst., Ginsb., Zckl., Bullock, etc.), but "words." As that wrestling or contending against God's decision and providence is vain and worthless, nothing else remains for man but to be submissive, and to acknowledge his limitation by the fear of God; thus there are also many words which only increase yet more the multitude of vanities already existing in this world, for, because they are resultless, they bring no advantage for man. Rightly, Elster finds herein a hint pointing to the influence of the learning of the Jewish schools already existing in Koheleth's time. We know from Josephus that the problem of human freedom and of God's absoluteness was a point of controversy between opposing parties: the Sadducees so emphasized human freedom, that they not only excluded (Antt. xiii. 5. 9; Bell. ii. 8. 14) all divine predetermination, but also co-operation; the Pharisees, on the contrary supposed an interconnection between divine predetermination (εἱμαρμένη) and human freedom (Antt. xiii. 5. 9, xviii. 1. 3; Bell. ii. 8. 14). The Talm. affords us a glance at this controversy; but the statement in the Talm. (in Berachoth 33a, and elsewhere), which conditions all by the power of God manifesting itself in history, but defends the freedom of the religious-moral self-determination of man, may be regarded as a Pharisaic maxim. In Rom 9, Paul places himself on this side; and the author of the Book of Koheleth would subscribe this passage as his testimony, for the "fear God" is the "kern und stern" kernel and star of his pessimistic book.
John Gill
6:11 Seeing there be many things that increase vanity,.... As appears by all that has been said in this and the preceding chapters; such as wisdom and knowledge, wealth and riches, pleasure, power, and authority. Man is a poor vain creature himself, all he is and has is vanity; and these serve but to increase it, and make him vainer and vainer still;
what is man the better? for these things? not at all, rather the worse, being more vain; there is no profit by them, no excellency arises to him from them, no happiness in them, nothing that will be of any service to him, especially with respect to a future state, or when he comes to die. It may be rendered, as it is in the Septuagint and Vulgate Latin versions, "seeing there are many words that multiply vanity"; as all such words do that are used with God by way of murmur and complaint concerning a man's lot and condition in this world, and as expostulating and contending with him about it; these increase sin, and by them men contract more guilt, and therefore are not the better for such litigations, but the worse; and so the words stand in connection with Eccles 6:10, but the former sense seems best, this being the conclusion of the wise man's discourse concerning vanity. So the Targum and Jarchi understand it of things, and not words.
John Wesley
6:11 Seeing - This seems to be added as a conclusion from all the foregoing chapters; seeing not only man is a vain creature in himself, but there are also many other things, which instead of diminishing, do but increase this vanity, as wisdom, pleasure, power, wealth; seeing even the good things of this life bring so much toil, and cares, and fears, with them. The better - By all that he can either desire or enjoy here?
Robert Jamieson, A. R. Fausset and David Brown
6:11 "Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.),
what is man the better--of these vain things as regards the chief good? None whatever.