ECC (Ecclesiastes)
ECC.1 • ECC.2 • ECC.3 • ECC.4 • ECC.5 • ECC.6 • ECC.7 • ECC.8 • ECC.9 • ECC.10 • ECC.11 • ECC.12
ECC.1
[ECC.1.1] The words of the assembler, son of David, king in Jerusalem. [§]
Divrei Kohelet ben-David melekh biYerushalayim
This verse introduces the book of Ecclesiastes. "Divrei" means "the words of". "Kohelet" is a title, meaning "the assembler" or "preacher". "Ben-David" means "son of David". "Melekh" means "king". "BiYerushalayim" means "in Jerusalem".
[ECC.1.2] Vapor, vapors said the gatherer, vapor, vapors, everything is vapor. [§]
Hav-el Hav-a-leem a-mar Ko-he-let Hav-el Hav-a-leem ha-kol ha-vel.
Hav-el means 'vapor' or 'breath,' often used metaphorically to denote something fleeting or meaningless. Hav-a-leem is the plural form of Hav-el. Ko-he-let is the name of the speaker, traditionally understood as 'the gatherer.' Ha-kol means 'everything' or 'all.'
[ECC.1.3] What advantage does a human being have in all their labor, that they should toil under the sun? [§]
mah-yit-rone lah-ah-dahm be-chol-ah-mah-loh sheh-yah-mole tah-chat hah-shah-mesh
This verse asks what advantage a human being has in all their labor, or what profit there is for a person in toiling under the sun. "Yitron" means advantage or profit. "Adam" means human or person. "Amalo" refers to their labor or toil. "Tahchat hashamash" literally means under the sun, and is a common idiom meaning 'in this life'.
[ECC.1.4] A generation goes and a generation comes, and the earth stands forever. [§]
dor holekh ve dor ba ve ha aretz le olam omedet
This verse speaks of the cyclical nature of generations passing while the earth remains. "dor" means generation. "holekh" means going. "ba" means coming. "aretz" means earth. "olam" means forever. "omedet" means standing.
[ECC.1.5] And the sun rises, and the sun sets, and to its place it yearns, shining it is there. [§]
ve-zarach ha-shemesh u-va ha-shemesh ve-el-mekomo sho'ef zoreach hu sham.
This verse describes the cyclical nature of the sun's rising and setting. 'Zarach' means 'to rise' or 'to shine,' referring to the sun. 'Ba' means 'to come' or 'to set,' also referring to the sun. 'El-mekomo' means 'to its place.' 'Sho'ef' means 'yearning' or 'aspiring,' indicating a return. 'Zoreach' again means 'shining' or 'rising.' 'Hu sham' means 'it there' or 'it is there.' The verse poetically describes the sun's journey - rising, setting, and returning to its place.
[ECC.1.6] Going to the south and circling to the north, circling, circling, going is the wind, and around its surroundings returns the wind. [§]
holech el-darom ve-sovev el-tzafon sovev sovev holech haruach ve-al-sevivotav shav haruach.
This verse describes a wind that moves in a circular pattern. "Holech" means "going" or "walking". "Darom" is "south". "Tzafon" is "north". "Sovev" means "turning" or "circling". "Haruach" is "the wind". "Sevivotav" means "around it" or "its surroundings". "Shav" means "returning". The repetition of "sovev" emphasizes the circular motion.
[ECC.1.7] All the streams flow to the sea, and the sea is not full. To the place where the streams flow, they return to flow. [§]
kal-han-kha-lim hole-khim el-ha-yam ve-ha-yam ei-ne-nu ma-lei el-me-kom she-ha-nak-ha-lim hole-khim sham hem sha-vim la-lekhet
This verse describes rivers flowing to the sea, and the sea not being full. It then states the rivers return to the place they came from, implying a cycle.
[ECC.1.8] All the words are tiresome; no person is able to speak fully. The eye will not be satisfied with seeing, and the ear will not be filled with hearing. [§]
kal-ha-devarim yege'im lo-yukhal ish le-daber lo-tisba' ayin li-re'ot ve-lo-timale ozen mish-mo'a.
This verse discusses the limitations of human expression and perception. 'Kal-ha-devarim' means 'all the words'. 'Yege'im' describes words as tiresome or laborious. 'Lo-yukhal ish le-daber' means 'no person is able to speak' or 'a person cannot fully express'. 'Lo-tisba' ayin li-re'ot' means 'the eye will not be satisfied with seeing', indicating that sight is never completely fulfilled. 'Ve-lo-timale ozen mish-mo'a' means 'and the ear will not be filled with hearing', stating that hearing also never reaches complete satisfaction. It suggests that human capabilities are limited in fully expressing or perceiving reality.
[ECC.1.9] What was, is what will be, and what is done, is what will be done. And there is nothing new under the sun. [§]
mah-sheh-ha-yah hoo sheh-yeh-yeh oo mah-sheh-nah-ah-sah hoo sheh-yeh-ah-seh veh-ein kol-chadash takhat ha-shemesh
This verse discusses the cyclical nature of time and events. "mah-sheh-ha-yah" means "what was". "hoo sheh-yeh-yeh" means "is what will be". "mah-sheh-nah-ah-sah" means "what is done". "hoo sheh-yeh-ah-seh" means "is what will be done". "veh-ein kol-chadash takhat ha-shemesh" means "and there is nothing new under the sun". The verse references God indirectly through the concept of time and creation, implying God's unchanging nature.
[ECC.1.10] There is a thing that says, "Behold, this is new!" It already was from eternity, which was before us. [§]
Yesh dabar sheyomer re'eh-zeh chadash hu; kivar haya leolamim asher haya milpaneinu.
This verse discusses something being declared new, but actually existing from eternity past. "Yesh" means "there is". "Dabar" means "word" or "thing". "Sheyomer" means "that says". "Re'eh-zeh" means "behold, this". "Chadash" means "new". "Hu" means "it/he". "Kivar" means "already". "Haya" means "was". "Leolamim" means "for eternity/forever". "Asher" means "which/that". "Milpaneinu" means "before us".
[ECC.1.11] There is no remembrance for those who came before, and also for those who will be, there will not be remembrance for them, even if they will be the last. [§]
ain zichron larishonim vegum la’acharonim sheyihyu lo-yihiyeh lahem zicharon im sheyihyu la’achorona.
This verse discusses the lack of remembrance for those who came before and those who will come after. "Ain" means "there is not". "Zichron" means "remembrance" or "memory". "Larishonim" means "for the first ones" or "for those who came before". "Vegam" means "and also". "La’acharonim" means "for the last ones" or "for those who will come after". "Sheyihyu" means "that will be". "Lo-yihiyeh" means "there will not be". "Lahem" means "for them". "Im sheyihyu la’achorona" means "even if they will be the last".
[ECC.1.12] I, Qohelet, was king over Israel in Jerusalem. [§]
ani qohelet hayiti melech al yisrael biyrushalayim
This verse introduces the speaker as the one known as Qohelet, who formerly was king over Israel in Jerusalem. 'Qohelet' is a title, not a personal name. 'Hayiti' means 'I was'. 'Melech' means 'king'. 'Al' means 'over'. 'Yisrael' is Israel. 'Biyrushalayim' means 'in Jerusalem'.
[ECC.1.13] And I gave my heart to seek and to explore with wisdom all that has been done under the heavens. It is a bad affair that the Gods gave to the sons of humankind to wrestle with it. [§]
ve-natati et-libi li-drosh ve-latur bachokmah al kol asher na'asah tachat ha-shamayim hu inan ra' natan Elohim livnei ha-adam la'anot bo.
This verse describes a decision to seek wisdom regarding all that has been done under the heavens, acknowledging that God has given mankind a troublesome matter to wrestle with.
[ECC.1.14] I saw all the works that were done under the sun, and behold, all is vanity and a chasing of wind. [§]
ra'iti et kol hammasim shenasu tachat hashamash vehine hakol hevel ureut ruach.
This verse describes the speaker's observation of all the works done under the sun, and their conclusion that all is vanity and a chasing of wind. "Ra'iti" means "I saw". "Et" is an untranslated particle. "Kol hammasim" means "all the works". "Shenasu" means "that were done". "Tachat hashamash" means "under the sun". "Vehine" means "and behold". "Hakol" means "all". "Hevel" means "vanity, breath, vapor". "Ureut ruach" means "a chasing of wind".
[ECC.1.15] Something twisted is not able to be corrected, and a deficiency is not able to be compensated for. [§]
me-oo-taht lo yoo-chal li-tek-on ve-ches-ron lo yoo-chal le-hee-mah-not
This verse describes something being incapable of being corrected or compensated for. "Me-oo-taht" refers to something twisted or perverted. "Yoo-chal" means 'is able' or 'can'. "Li-tek-on" means 'to correct'. "Ve" is 'and'. "Ches-ron" means 'lack' or 'deficiency'. "Le-hee-mah-not" means 'to be reckoned' or 'to be compensated'. The 'lo' negates the ability to do those actions.
[ECC.1.16] I spoke to my heart, saying, "Behold, I have increased and I have added wisdom over all that was before me over Yerushalayim, and my heart has seen much wisdom and knowledge." [§]
dibarti ani im libbi leemor ani hineh higdalti vehosafti chokhmah al kol asher hayah lifanai al Yerushalayim velibi ra'ah harbeh chokhmah vadat.
This verse recounts a speaker reflecting on their own wisdom. "Dibarti" means "I spoke". "Ani" means "I". "Im libbi" means "with my heart". "Leemor" means "to say". "Hineh" means "behold". "Higdalti" means "I have increased". "Ve hosafti" means "and I have added". "Chokhmah" means "wisdom". "Al kol asher hayah lifanai" means "over all that was before me". "Al Yerushalayim" means "over Yerushalayim". "Velibi ra'ah" means "and my heart has seen". "Harbeh chokhmah vadat" means "much wisdom and knowledge".
[ECC.1.17] And I gave my heart to know wisdom, and to know madness and foolishness. I learned that even this is a striving of the spirit. [§]
va-et-nah liv-bee la-da-at chok-mah ve-da-at ho-le-lot ve-sik-loot ya-da-tee she-gam-zeh hu ra-ayon roo-ach.
This verse describes the speaker dedicating their heart to knowing wisdom, knowledge of folly, and understanding. They came to realize that even this pursuit is a vanity of spirit.
[ECC.1.18] For in a great amount of wisdom there is great anger, and adding knowledge adds pain. [§]
ki berov khakhmah rav-ka'as veyosif da'at yosif makh'ov.
This verse speaks of a relationship between wisdom, anger, and knowledge/pain. ‘Ki’ means ‘for’ or ‘because’. ‘Berov’ means ‘in abundance’ or ‘with a great amount of’. ‘Khakhmah’ means ‘wisdom’. ‘Rav’ means ‘much’ or ‘great’. ‘Ka’as’ means ‘anger’. ‘Veyosif’ means ‘and he adds’. ‘Da’at’ means ‘knowledge’. ‘Yosif’ means ‘he adds’. ‘Makh’ov’ means ‘pain’ or ‘sorrow’.
ECC.2
[ECC.2.1] I said to myself, "Let me now offer with joy and see with favor, and indeed, even it is worthlessness." [§]
amarti ani beli'bi lecha-na anaske besimcha ure'eh betov vehineh gam-hu havel.
This verse describes a speaker contemplating offering a sacrifice. "Amarti" means "I said". "Ani" means "I". "Beli'bi" means "in my heart". "Lecha-na" is an expression meaning "come now" or "let me now". "Anaske" means "I will offer". "Besimcha" means "with joy". "Ure'eh" means "and see". "Betov" means "in goodness" or "with favor". "Vehineh" means "and behold" or "and indeed". "Gam-hu" means "even it". "Havel" means "vanity" or "worthlessness".
[ECC.2.2] To laugh, I said, what is praised, and to joy, what is this you do? [§]
li-s’choq amarti meholal u-le-simcha ma-zo ata oseh.
This verse comes from Psalm 30:7. 'li-s’choq' means 'to laugh'. 'amarti' means 'I said'. 'meholal' means 'praised'. 'u-le-simcha' means 'and to joy'. 'ma-zo' means 'what is this?'. 'ata oseh' means 'you do'. The verse expresses a past statement where the speaker questioned the purpose of praise and joy.
[ECC.2.3] I decided in my heart to draw out pleasure with wine and to lead with wisdom and to grasp at foolishness, until I see what is good for the children of humanity which they do under the heavens, the number of days of their lives. [§]
tartee beliBee leemshoch bayayin et-besaree veliBee noheg Bachachmah v’le’echoz besiklut ad asher ereh ei-zeh tov livnei haAdam asher ya’asu tachat hashamayim mispar yemei chaiyehem.
This verse expresses the speaker’s intention to experiment with wine and foolishness to discover what is good for humanity during their limited lifespan. The speaker intends to investigate pleasure and excess to see if they offer any lasting value. ‘Tartee’ means ‘I decided’, ‘beliBee’ means ‘in my heart’, ‘leemshoch’ means ‘to draw (out)’, ‘bayayin’ means ‘in wine’, ‘et-besaree’ means ‘my flesh’, ‘noheg’ means ‘leads’, ‘Bachachmah’ means ‘with wisdom’, ‘le’echoz’ means ‘to grasp’, ‘besiklut’ means ‘with foolishness’, ‘ad asher ereh’ means ‘until I see’, ‘ei-zeh’ means ‘which is’, ‘tov’ means ‘good’, ‘livnei haAdam’ means ‘for the children of humanity’, ‘asher ya’asu’ means ‘which they do’, ‘tachat hashamayim’ means ‘under the heavens’, ‘mispar’ means ‘number’, ‘yemei chaiyehem’ means ‘days of their lives’.
[ECC.2.4] I have made my works great. I have built for myself houses, and I have planted for myself vineyards. [§]
hig'dalti ma'asai baniti li batim nata'ti li keramim.
This verse consists of several verbs in the first person singular, indicating the speaker's actions. "Hig'dalti" means "I have made great". "Ma'asai" means "my works". "Baniti" means "I have built". "Li" means "for me" or "my". "Batim" means "houses". "Nata'ti" means "I have planted". "Keramim" means "vineyards".
[ECC.2.5] I made for myself gardens and orchards, and I planted in them a tree of every fruit. [§]
ah-see-tee lee gah-note oo-par-deh-seem veh-nah-tah-tee bah-hem etz kol-peh-ree.
This verse describes someone making gardens and orchards and planting every kind of fruit tree within them. Let's break down the names of God present. There are none. This verse simply describes actions taken by a person.
[ECC.2.6] I made for myself reservoirs of waters to water from them a forest growing trees. [§]
ah-see-tee lee bruh-kote mah-yim leh-hash-koht meh-hem yah-ar tzo-meh-ach eh-tseem
This verse describes the construction of reservoirs for watering a growing forest of trees. "Asiti" means "I made". "Li" means "to me" or "for me". "Brekhot" is plural for "reservoir" or "pool". "Mayim" means "waters". "Lehaskot" means "to water". "Mehem" means "from them". "Ya'ar" means "forest". "Tzomeach" means "growing" or "sprouting". "Etseem" means "trees".
[ECC.2.7] I acquired slaves and slave girls, and household members were mine. Also, I had much livestock – cattle and sheep – more than all who were before me in Jerusalem. [§]
qaniti avadim ushifachot uvenei-bayit haya li gam mikneh bakar vatzon harbeh haya li mikol shehayu lefanai biYerushalayim.
This verse describes possessions. 'Qaniti' means 'I acquired'. 'Avadim' means 'slaves', and 'ushifachot' means 'slave girls'. 'Uvenei-bayit' means 'and household members'. 'Haya li' means 'were mine'. 'Gam' means 'also'. 'Mikneh' means 'livestock'. 'Bakar' means 'cattle'. 'Vatzon' means 'sheep'. 'Harbeh' means 'much'. 'Mikol' means 'than all'. 'Shehayu' means 'who were'. 'Lefanai' means 'before me'. 'BiYerushalayim' means 'in Jerusalem'.
[ECC.2.8] I have gathered for myself also silver and gold, and treasures of kings and of the nations. I have made for myself male singers and female singers, and the pleasures of humankind, concubines and concubines. [§]
ka-nas-tee lee gam-ke-sef ve-za-hav u-sig-u-lat me-la-chim ve-ham-me-dee-not a-see-tee lee sha-rim ve-sha-rot ve-ta-a-nu-got b-nei ha-a-dam shi-dah ve-shid-dot.
This verse describes the accumulation of wealth and the establishment of a court by a king. "ka-nas-tee" means "I have gathered". "gam-ke-sef" is "also silver". "ve-za-hav" is "and gold". "u-sig-u-lat me-la-chim" means "and treasures of kings". "ve-ham-me-dee-not" is "and of the nations". "a-see-tee lee" means "I have made for myself". "sha-rim ve-sha-rot" means "male singers and female singers". "ta-a-nu-got b-nei ha-a-dam" means "pleasures of humankind". "shi-dah ve-shid-dot" describes the acquisition of concubines.
[ECC.2.9] And I grew and increased beyond all that was before me in Jerusalem, also my wisdom remained with me. [§]
ve-gadalti ve-hosaf-ti mi-kol she-ha-ya le-fanai bi-Yerushalayim, af khakhmati amdah li.
This verse speaks of growth, increase, and wisdom. "Gadalti" means I grew. "Hosaf-ti" means I added, or increased. "Mi-kol" means from all. "She-ha-ya" means that was. "Le-fanai" means before me. "Bi-Yerushalayim" means in Jerusalem. "Af" means also. "Khakhmati" means my wisdom. "Amda" means stood, or remained. "Li" means to me.
[ECC.2.10] And all that my eyes asked for, I did not hold back from them. I did not restrain my heart from any joy, because my heart rejoiced in all my labor, and this has been my portion from all my toil. [§]
vechol asher sha'alu einai lo atzalti mehem, lo mana'ati et libi mikol simcha, ki libi sameach mikol amali, veze haya chelki mikol amali.
This verse details a contentment with life's work and pleasures. It states that nothing desired by the speaker's eyes was withheld, and no joy was denied to their heart. Their heart rejoiced in all their labor, and this was their portion from all their toil. The verse uses 'eyes' as a metaphor for desires and 'heart' for emotions.
[ECC.2.11] And I turned, I, in all the work that my hands have done, and in the labor that I have labored to do, and behold, all is breath and a chasing of wind, and there is no profit under the sun. [§]
u-pa-nee-tee a-nee be-chol ma-a-sai she-a-soo ya-dai u-be-a-mal she-a-mal-tee la-a-sot ve-hee-neh ha-kol he-vel u-re-oot roo-ach ve-ein yeet-rone ta-chat ha-sha-mesh.
This verse expresses a feeling of futility and the transient nature of life. The speaker reflects on all of their work and effort, and concludes that it is all meaningless like a breath or a vapor, with no lasting benefit under the sun. The verse uses first person singular pronouns, indicating personal reflection.
[ECC.2.12] And I turned, I, to see wisdom and folly and meaninglessness, because what is the human who comes after the king, that which has already been done by those before? [§]
ufaniti ani lire'ot chokhmah vehollelot vesiklut ki meh haadam sheyavo acharei hammelech et asher kevar asuho
This verse is from Ecclesiastes 1:16. It speaks about the speaker's attempt to find wisdom, folly, and meaning. The speaker observes that everything has already been done by those who were before them. 'Ufaniti' means 'I turned', 'ani' means 'I', 'lire'ot' means 'to see', 'chokhmah' means 'wisdom', 'vehollelot' means 'and folly', 'vesiklut' means 'and meaninglessness', 'ki' means 'because', 'meh' means 'what', 'haadam' means 'the human', 'sheyavo' means 'who comes', 'acharei' means 'after', 'hammelech' means 'the king', 'et' is a particle with no direct translation but specifies the object, 'asher' means 'that which', 'kevar' means 'already', and 'asuho' means 'they have done it'.
[ECC.2.13] And I saw that there is an advantage to wisdom over foolishness, for the advantage of light over darkness. [§]
ve-ra'iti ani she-yesh yitron la-chokhmah min-ha-sikkulut ki-itron ha-or min-ha-choshek
This verse discusses the advantage of wisdom over foolishness, comparing it to the advantage of light over darkness. 'Ve-ra'iti' means 'and I saw'. 'Ani' means 'I'. 'She-yesh' means 'that there is'. 'Yitron' means 'advantage'. 'La-chokhmah' means 'to wisdom'. 'Min-ha-sikkulut' means 'from foolishness'. 'Ki-itron' means 'for advantage'. 'Ha-or' means 'the light'. 'Min-ha-choshek' means 'from the darkness'.
[ECC.2.14] The wise have their eyes in their head, and the foolish walk in darkness. And I also know that one event can befall everyone. [§]
hekhakam einav berosho vehakhasil bakhoshekh holekh veyada'ti gam-ani shemikreh echad yikreh et-kulam.
This verse contrasts the wise with the foolish. The wise have their eyes ‘in their head’, meaning they look forward and use discernment. The foolish walk in darkness, lacking understanding. The final clause states that the speaker also knows that one event can happen to everyone, signifying the impartiality of fate or circumstance.
[ECC.2.15] And I said in my heart, like the happening of the fool also happens to me, and why did I become wise then more? And I spoke in my heart that also this is absurdity. [§]
ve'amarti ani beliBi kemikreh haKesil gam ani yikreni ulameh chakhamti ani az yoter vedibarti beliBi shegam zeh havel.
This verse expresses the speaker's frustration with the apparent randomness of life and questions why they were given wisdom if it doesn't prevent suffering. 've'amarti' means 'and I said', 'ani' is 'I', 'beliBi' is 'in my heart', 'kemikreh' means 'like the happening of', 'haKesil' means 'the fool', 'gam ani' means 'also I', 'yikreni' means 'happens to me', 'ulameh' means 'and why', 'chakhamti' means 'I became wise', 'az yoter' means 'then more', 'vedibarti' means 'and I spoke', 'shegam zeh' means 'that also this', 'havel' means 'vanity/absurdity'.
[ECC.2.16] For there is no remembrance of the wise with the foolish forever. When the days come, everything will be forgotten, and how will the wise one die with the foolish one? [§]
kee ain zich-ron leh-khah-khahm im-hah-kessil le-oh-lahm be-shek-bar hah-yah-meem hah-bah-eem hah-kol neesh-kahkh ve-eikh yah-moot hah-khahkhahm im-hah-kessil
This verse discusses the fate of the wise and the foolish. 'Zichron' refers to remembrance or memory. 'Lechachahm' means 'to the wise one', and 'im-hakessil' means 'with the foolish one'. 'Leolam' signifies 'forever' or 'for all time'. 'Beshekbar hayamim haba’im’ translates to ‘when the days come’ or ‘in the coming days’. 'Neeshkakh' means ‘is forgotten’. 'Yahmoot' refers to 'will die'. This verse asserts that the wise and foolish will not share an eternal memory, and asks how the wise will die alongside the foolish.
[ECC.2.17] And I hate the lives, because bad to me is the work that was done under the sun, because everything is vanity and a striving after wind. [§]
ve-sa-nei-ti et-ha-chai-yim ki ra alai ha-ma-a-seh she-na-a-sah ta-chat ha-sha-mesh ki-ha-kol hevel u-re-ut ruach.
This verse expresses a hatred of life because the work done under the sun is perceived as bad. It concludes that everything is vanity and a striving after wind. 'Ve' means 'and'. 'Saneti' means 'I hate'. 'Et' is a grammatical marker. 'Ha-chaiyim' means 'the lives'. 'Ki' means 'because' or 'for'. 'Ra' means 'bad'. 'Alai' means 'upon me'. 'Ha-ma-a-seh' means 'the work'. 'She-na-a-sah' means 'that was done'. 'Tachat' means 'under'. 'Ha-shamesh' means 'the sun'. 'Ha-kol' means 'everything'. 'Hevel' means 'vanity' or 'breath'. 'Reut' means 'striving'. 'Ruach' means 'wind'.
[ECC.2.18] And I have hated all my labor that I perform under the sun, that I will leave it for the person who will be after me. [§]
ve-sa-nei-ti a-ni et-kol-a-ma-li she-a-ni a-mel ta-chat ha-sha-mesh she-a-ni-chay-nu la-a-dam she-yih-yeh a-char-ay.
This verse expresses a feeling of weariness and futility regarding one's work. The speaker states they hate all their labor that they perform under the sun, as they will leave it for the person who comes after them. "Ve" is a conjunction meaning "and." "Saneti" is a first person singular perfect verb meaning "I have hated." "Ani" is "I." "Et" is a grammatical particle marking the direct object. "Kol" is "all." "Amali" is "my labor." "She" is "that." "Amel" means "I labor." "Tachat" means "under." "Ha-shamesh" means "the sun." "Anichaynu" means "I will leave it." "La-adam" means "for the person." "She-yihyeh" means "who will be." "Acharay" means "after me."
[ECC.2.19] And who knows whether a person will be wise or a fool, and will rule over all the labor I have done, and over the wisdom in which I have acted under the sun? Even this also is vanity. [§]
oo-mee yo-deh-ah heh-khah-khahm yih-yeh oh sah-khal vee-yish-lah-t beh-khol-ah-mah-lee sheh-ah-mahl-tee vee-sheh-khahkham-tee tahkhat hah-shah-mesh gam-zeh hah-vel.
This verse asks who knows if a person will be wise or foolish, and if they will rule over all the labor they have done and the wisdom they have gained under the sun. It concludes that even this is vanity.
[ECC.2.20] I have wearied myself, I, to despair my heart over all the labor that I toiled under the sun. [§]
vesaboti ani leyaesh et libi al kol heamal sheamalati tachat hashemesh.
This verse expresses a feeling of futility and weariness with life’s labors. “vesaboti” means ‘I have wearied’. “ani” means ‘I’. “leyaesh” means ‘to despair’ or ‘to bring to nothing’. “et libi” means ‘my heart’. “al kol heamal” means ‘over all the labor’ or ‘over all the toil’. “sheamalati” means ‘that I toiled’ or ‘that I labored’. “tachat hashemesh” means ‘under the sun,’ a common idiom for life on earth.
[ECC.2.21] For there is a man whose labor is with wisdom, and with knowledge, and with skill, and to a man who did not labor in it, He will give him a portion. Even this is vanity and a great evil. [§]
kee-yesh adam sheh-amalo beh-hokhmah u-vedah-at u-vekisharon u-leh-adam shelo amal-bo yittenenu helko gam-zeh hevel urah rabah.
This verse discusses the unequal distribution of outcomes in life. It notes that some people labor with wisdom, knowledge, and skill, while others do not labor at all, yet both receive a portion. The verse concludes that this situation is vanity and a great evil.
[ECC.2.22] For what benefit is there to humankind for all their labor and the thoughts of their heart, seeing that they toil under the sun? [§]
ki me-ho-veh la-ah-dahm be-chol a-mahl-o u-ve-ra-yon lib-bo she-hu-ah a-mel ta-chat ha-sha-mesh
This verse asks what benefit there is to humankind for all their labor and the thoughts of their heart, seeing that they toil under the sun. "hoveh" comes from the root of "to be" or "to become". "adam" means humankind. "a-mel" refers to toil or labor. "lib-bo" means heart. "ta-chat ha-sha-mesh" literally means 'under the sun', but is used idiomatically to mean 'in this life'.
[ECC.2.23] For all his days are pains and anger, his concern is unrest. Even at night, his heart does not rest. And even this is vanity. [§]
ki kol yamav mach'ovim vacha'as inyano gam balayla lo shachav libo gam zehe hevel hu
This verse describes the suffering and unrest of a person. "ki" means "for" or "because". "kol yamav" means "all his days". "mach'ovim" signifies pains or sorrows. "vacha'as" means anger or wrath. "inyano" refers to his matter or concern. "gam balayla" means "even at night". "lo shachav libo" translates to "his heart did not rest". "gam zehe hevel hu" means "even this is vanity" or "even this is meaningless".
[ECC.2.24] There is no good in a man that he eats and drinks and makes his soul glad. Good is in his labor. Also this I have seen, that it is from the hand of the Gods. [§]
Ain tov ba-adam she-yo'chal ve-shata ve-hera et-nafsho tov ba-amalov gam-zo ra'iti ani ki mi-yad ha-Elohim hi.
This verse discusses the goodness of labor versus simply eating, drinking, and enjoying oneself. "Ain tov" means "there is no good". "Ba-adam" means "in the man". "She-yo'chal" means "that he eats". "Ve-shata" means "and drinks". "Ve-hera" means "and makes glad". "Et-nafsho" means "his soul". "Tov ba-amalov" means "good is in his labor". "Gam-zo" means "also this". "Ra'iti ani" means "I have seen". "Mi-yad ha-Elohim" means "from the hand of the Gods". "Hi" means "it".
[ECC.2.25] For who can deliver and who can help except from God? [§]
ki mi yo'chal u-mi ya-choosh chootz mi-me-nee
This verse uses several names and words relating to God and capability. "ki" means "for" or "because". "mi" means "who". "yo'chal" comes from the root "achal" which means "to consume" or "to eat", but in a theological context often means "to deliver" or "to save". "u" is "and". "ya-choosh" comes from the root "chuush" meaning "to save", "to deliver", or "to help". "chootz" means "except" or "apart from". "mi-me-nee" means "from me". The verse is a rhetorical question asserting God's unique ability to save.
[ECC.2.26] For to the human who is good in his sight, God has given wisdom and knowledge and joy, and to the sinner God has given a task to gather and to collect to give to the good before the Gods. Even this is vanity and a chasing after wind. [§]
ki le-adam she-tov le-fanav natan chokhmah u-da'at ve-simkhah ve-lachote natan inyan le-esof ve-liknos latet le-tov lifnei ha-elohim gam-zeh hevel u-re'ut ruach.
This verse discusses who receives wisdom, knowledge, and joy, and who receives hardship. It states that God gives these good things to those who are good in his sight, but gives hardship to sinners to occupy them with gathering and collecting to give to those who are good in God’s sight. It concludes that even this is vanity and a chasing after wind.
ECC.3
[ECC.3.1] For everything there is a time, and a time for every purpose under the heavens. [§]
lakol zeman ve'et lekhol chefetz tachat hashamayim
This verse speaks of timing and purpose for everything. "lakol" means "to all" or "for everything". "zeman" means "time" or "season". "ve'et" means "and a time". "lekhol" means "to all" or "for everything". "chefetz" means "purpose" or "desire". "tachat" means "under" or "beneath". "hashamayim" means "the heavens" or "the sky".
[ECC.3.2] There is a time to give birth, and a time to die. There is a time to plant, and a time to uproot what is planted. [§]
Et la-ledet ve-et la-mut, et la-ta'at ve-et la-akor nata'a.
This verse uses the word "et" repeatedly, which is a particle indicating time. "Laledet" means "to give birth". "Lamut" means "to die". "Lata'at" means "to plant". "La'akor" means "to uproot". "Nata'a" means "planted". The verse speaks of times for different actions.
[ECC.3.3] There is a time to kill and a time to heal, a time to break down and a time to build. [§]
ayt laharog ve'ayt lirpo' ayit lifrotz ve'ayt livnot
This verse consists of four parallel phrases connected by 'and' (ve). Each phrase uses the structure 'ayt' (time/season) followed by an infinitive verb. 'Laharog' means 'to kill'. 'Lirpo'' means 'to heal'. 'Lifrotz' means 'to break down'. 'Livnot' means 'to build'. Therefore, the verse speaks of appropriate times for different actions.
[ECC.3.4] There is a time to weep, and a time to laugh. There is a time for lamentation, and a time for dancing. [§]
Et livkoch ve'et lischok et sefod ve'et r'kod.
This verse consists of a series of parallel phrases connected by 'et' (a particle indicating a definite direct object). 'Livkoch' means 'to weep', 'lischok' means 'to laugh', 'sefod' means 'lamentation', and 'r'kod' means 'dancing'. The verse essentially states that there is a time for each of these activities.
[ECC.3.5] There is a time to throw stones, and a time to gather stones. There is a time to embrace, and a time to distance oneself from embrace. [§]
Et lehashlik avanim, ve'et liknos avanim, et lachbok, ve'et lirhok mechabek.
This verse speaks of times and seasons for different actions. "Et" is a particle marking direct objects or time. "Lehashlik" means 'to throw'. "Avanim" is 'stones'. "Liknos" means 'to gather'. "Lachbok" means 'to embrace'. "Lirhok" means 'to distance oneself'. "Mechabek" means 'from embrace'.
[ECC.3.6] There is a time to seek and a time to lose, a time to keep and a time to cast away. [§]
Et le-vakkesh ve-et le-avved et lishmor ve-et le-hashlik.
This verse consists of a series of parallel phrases using the word 'et' which indicates a time or occasion for something. 'Le-vakkesh' means 'to seek'. 'Le-avved' means 'to lose'. 'Lishmor' means 'to keep'. 'Le-hashlik' means 'to cast away'. The verse speaks of times and seasons for different actions.
[ECC.3.7] There is a time to tear and a time to mend, a time to be silent and a time to speak. [§]
Et likroa ve'et litpor et lachashot ve'et ledaber.
This verse uses the word "et" multiple times, which is a grammatical particle and doesn't have a direct translation into English, but indicates a specific time. "Likroa" means 'to tear'. "Litpor" means 'to mend'. "Lachashot" means 'to be silent'. "Ledaber" means 'to speak'. The verse is speaking about appropriate times for various actions.
[ECC.3.8] There is a time to love and a time to hate, a time for war and a time for peace. [§]
Et le'ehov v'et lis'no et mil'chama v'et shalom.
This verse presents a series of paired times or seasons. "Et" is a particle indicating a time or occasion. "Le'ehov" means 'to love', "lis'no" means 'to hate', "mil'chama" means 'war', and "shalom" means 'peace'. The structure demonstrates parallelism, presenting contrasting times.
[ECC.3.9] What advantage does the doer have in that he labors? [§]
mah yitron ha'oseh ba'asher hu o'mel
This verse asks about the advantage or profit gained by someone from their labor. 'Mah' means 'what'. 'Yitron' means 'advantage' or 'profit'. 'Ha'oseh' means 'the one who does' or 'the doer'. 'Ba'asher' means 'in that' or 'in which'. 'Hu' is 'he' or 'it'. 'O'mel' means 'to labor' or 'to work'.
[ECC.3.10] I saw the matter that the Gods gave to the children of humanity to investigate in it. [§]
ra'iti et ha'inyan asher natan Elohim livnei ha'adam la'anot bo.
This verse describes the speaker having seen a matter that God gave to the children of humanity to investigate. 'Ra'iti' means 'I saw'. 'Et' is an untranslatable particle marking the definite direct object. 'Ha'inyan' means 'the matter'. 'Asher' means 'which' or 'that'. 'Natan' means 'gave'. 'Elohim' is 'the Gods'. 'Livnei ha'adam' means 'to the children of humanity'. 'La'anot bo' means 'to investigate in it' or 'to busy oneself with it'.
[ECC.3.11] He made everything beautiful in its time. Also, He gave the world in their heart, so that the human will not find the work which the Gods made from the beginning and to the end. [§]
Et-ha-kol asa yafeh be'itto. Gam et-ha-olam natan bellibam mibli asher lo-yimtza ha-adam et-ha-ma'aseh asher-asa ha-Elohim mero'sh ve'ad-sof.
This verse describes God's beautiful creation and humanity's inability to fully grasp its extent. 'Et' is an untranslated particle. 'Ha-kol' means 'the whole' or 'everything'. 'Asa' means 'he made'. 'Yafeh' means 'beautiful'. 'Be'itto' means 'in its time'. 'Gam' means 'also'. 'Ha-olam' means 'the world'. 'Natan' means 'he gave'. 'Bellibam' means 'in their heart'. 'Mibli asher' means 'without which' or 'so that not'. 'Lo-yimtza' means 'he will not find'. 'Ha-adam' means 'the human'. 'Ha-ma'aseh' means 'the work'. 'Asher-asa' means 'which he made'. 'Ha-Elohim' means 'the Gods'. 'Mero'sh' means 'from the beginning'. 'Ve'ad-sof' means 'and to the end'.
[ECC.3.12] I have known that there is no good in them, but to rejoice and to do good in life. [§]
yah-da-tee kee ein tov bahm kee eem lis-mo-ach ve-la-ah-soh tov be-chah-yahv
This verse discusses knowledge of what is good. "Yahveh" is the proper name of God, though here it's being used in a general way to refer to existence or life. "Tov" means good. "Bahm" means in them or with them. "Lis-mo-ach" means to rejoice. "La-ah-soh" means to do. "Be-chah-yahv" means in life.
[ECC.3.13] And also all the human who eats and drinks and sees good in all his labor, it is a gift from the Gods. [§]
ve-gam kol-ha-adam she-yo-chal ve-shata ve-ra-ah tov be-kol-amal-o matat Elohim hee.
This verse discusses the goodness of work and enjoyment. 've-gam' means 'and also'. 'kol-ha-adam' means 'all the man/human'. 'she-yo-chal' means 'who eats'. 've-shata' means 'and drinks'. 've-ra-ah' means 'and sees'. 'tov' means 'good'. 'be-kol-amal-o' means 'in all his labor'. 'matat' means 'gift'. 'Elohim' is 'the Gods'. 'hee' means 'it is'.
[ECC.3.14] I have known that all that the Gods do will be forever. Upon it there is nothing to add, and from it there is nothing to subtract. And the Gods did that they may see before His face. [§]
ya-da-tee kee kol-asher ya-ah-seh ha-el-o-heem hu yih-yeh le-o-lam a-layv ein le-ho-seef oo-mee-men-noo ein lig-roh ve-ha-el-o-heem ah-sah sheh-yeer-oo mil-fa-nav
This verse discusses the permanence of God's actions and that God has done things so that people may see them. "yadati" means "I have known". "kol asher ya'aseh" means "all that does". "ha-elohim" means "the Gods". "hu yihyeh" means "it will be". "leolam" means "forever". "alav" means "upon it". "ein lehosif" means "there is nothing to add". "mime’nnu ein ligroa" means "from it there is nothing to subtract". "veha'elohim asah" means "and the Gods did". "sheyiru milfanav" means "that they may see before His face".
[ECC.3.15] What has been already is, and what is to be already has been, and the Gods will seek the pursued. [§]
mah-sheh-ha-yah k'var hu va-asher li-hyot k'var ha-yah ve-ha-Elohim yevakesh et-nirdaph.
This verse contains several key terms. "mah-sheh-ha-yah" means "what has been". "k'var hu" means "already is". "asher li-hyot" means "that is to be". "ve-ha-Elohim" means "and the Gods". "yevakesh" means "will seek". "et-nirdaph" means "the pursued". The verse contrasts what already exists with what will be, and then states that the Gods will seek the pursued.
[ECC.3.16] And also I saw under the sun a place of justice, there is wickedness, and a place of righteousness, there is the wicked. [§]
ve-od ra'iti tachat ha-shemesh mekom ha-mishpat shama ha-resha ve-mekom ha-tzedek shama ha-rasha.
This verse describes a disheartening observation: that both the place of justice and the place of righteousness are found with wickedness. "ve-od" means "and also". "ra'iti" means "I saw". "tachat ha-shemesh" means "under the sun" (a common idiom for "on earth"). "mekom" means "place". "ha-mishpat" means "the judgment" or "the justice". "shama" means "there". "ha-resha" means "the wickedness". "ha-tzedek" means "the righteousness". "ha-rasha" means "the wicked".
[ECC.3.17] I said in my heart that the righteous one and the wicked one the Gods will judge, for a time for every purpose, and for every work there is. [§]
amarti ani b’libbi et-hatzaddik v’et-harasha yishpot haElohim ki-et l’chol-chefez v’al kol-hama’aseh sham.
This verse expresses a declaration of belief in divine justice. 'Amarti' means 'I said'. 'Ani' means 'I'. 'B’libbi' means 'in my heart'. 'Et-hatzaddik' means 'the righteous one'. 'V’et-harasha' means 'and the wicked one'. 'Yishpot' means 'will judge'. 'HaElohim' means 'the Gods'. 'Ki-et' means 'for a time'. 'L’chol-chefez' means 'for every purpose'. 'V’al kol-hama’aseh' means 'and for every work'. 'Sham' means 'there is'. The verse speaks about a time for everything and God’s judgment of all deeds.
[ECC.3.18] I said to myself concerning the word of mankind, to test them with the Gods, and to see if they are beasts to them. [§]
amarti ani b’libbi al-divrat b’nei ha’adam l’varam ha’elohim v’lirt’ot shehem-behemah hemah lahem.
This verse details a thought process regarding humanity. 'amarti' means 'I said'. 'ani' means 'I'. 'b’libbi' means 'in my heart'. 'al-divrat' means 'about the word of'. 'b’nei ha’adam' means 'sons of mankind', or 'humanity'. 'l’varam' means 'to test them'. 'ha’elohim' means 'the Gods'. 'v’lirt’ot' means 'and to see'. 'shehem-behemah hemah lahem' means 'that they are beasts to them'. This indicates a contemplation about whether people will behave like animals when tested by the Gods.
[ECC.3.19] For the fate of the sons of man and the fate of the beast are the same, one fate is to them, as one dies so dies the other, and they have one breath. The advantage of the man over the beast is nothing, for all is futility. [§]
kee mikreh benee ha-adam oo mikreh habhemah oo mikreh echad lahem kemot zeh ken mot zeh veruach echad lakol umohtar ha-adam min ha-behemah ayin kee hakol havel.
This verse discusses the common fate of humans and animals. "Mikreh" means chance, happening, or fate. "Benee ha-adam" means sons of the man, or humanity. "Habhemah" means the beast or animal. "Echad" means one. "Lalem" means to them. "Kemot" means like death. "Zeh" means this. "Veruach" means and breath. "Lakol" means to all. "Mohtar" means excess or advantage. "Ayin" means none or nothing. "Havel" means vanity or breath, and often signifies futility.
[ECC.3.20] The all goes to the place one. The all was from the dust, and the all returns to the dust. [§]
hakol holekh el-makom echad hakol haya min-ha'afar vehakol shav el-ha'afar.
This verse discusses the cyclical nature of existence, stating that everything goes to one place, everything comes from the dust, and everything returns to the dust. 'hakol' means 'the all' or 'everything'. 'holekh' means 'goes'. 'el-makom' means 'to the place'. 'echad' means 'one'. 'haya' means 'was'. 'min' means 'from'. 'ha'afar' means 'the dust'. 'shav' means 'returns'.
[ECC.3.21] Who knows the spirit of the sons of the Adam, whether it goes up above? And the spirit of the beast, whether it descends below to the earth? [§]
mee yo-deh'-ah roo-ach benee hah-ah-dahm hah-oh-lah hee le-mah-lah veh roo-ach hab-beh-heh-mah hah-yoh-reh-det hee le-mah-tah lah-ah-rets.
This verse asks a rhetorical question about the nature of the spirit within humans and animals. 'Benei haAdam' literally means 'sons of the Adam,' referring to humankind. 'Habehemah' refers to beasts or animals. The verse contrasts the upward movement of the human spirit with the downward movement of the animal spirit. The verse is concerned with where spirit goes upon death.
[ECC.3.22] And I have seen that there is no good other than that the man should rejoice in his works, for it is his portion. For who will bring him to see what will be after him? [§]
ve-ra'iti ki ein tov me-asher yismach ha-adam be-ma'asav ki-hu helqo ki-mi yevi'ennu li-re'ot be-meh she-yihiyeh acharayv.
This verse speaks about the goodness of enjoying one's work. "ve-ra'iti" means "and I have seen". "ki ein tov" means "for there is no good". "me-asher" means "than that". "yismach" means "he will rejoice". "ha-adam" means "the man". "be-ma'asav" means "in his works". "ki-hu helqo" means "for it is his portion". "ki-mi yevi'ennu" means "for who will bring him". "li-re'ot" means "to see". "be-meh she-yihiyeh acharayv" means "in what will be after him".
ECC.4
[ECC.4.1] And I will return, and I will see all the oppressed ones that are done under the sun. And behold, the tears of the oppressed ones, and they have no comforter, and from the hand of their oppressors is strength, and they have no comforter. [§]
veshavti ani va'ereh et kol ha'ashukim asher na'asim tachat hashamash vehineh dim'at ha'ashukim ve'ein lahem menachem umiyad oskeihem koch va'ein lahem menachem.
This verse describes a return and witnessing of oppression. 'veshavti' means 'and I will return'. 'ani' means 'I'. 'va'ereh' means 'and I will see'. 'et kol ha'ashukim' means 'all the oppressed'. 'asher na'asim' means 'that are done'. 'tachat hashamash' means 'under the sun'. 'vehineh' means 'and behold'. 'dim'at ha'ashukim' means 'the tears of the oppressed'. 've'ein lahem menachem' means 'and they have no comforter'. 'umiyad oskeihem' means 'and from the hand of their oppressors'. 'koch' means 'strength'. 've'ein lahem menachem' is repeated, meaning 'and they have no comforter'.
[ECC.4.2] And I praise the dead who already died, from the living, who are still living. [§]
ve-shab-bach a-nee et-ha-me-teem sheh-kabar may-too meen-ha-chai-eem ah-sher hay-meh chai-eem ad-eh-nah.
This verse consists of a conjunction, a verb, a pronoun, a preposition, a definite article, a plural noun, a relative pronoun, a verb, a plural noun, a preposition, a plural noun, a relative pronoun, a verb, and an adverb. The verse is discussing praise regarding those who are already deceased versus those who still live. The phrase ‘the Gods’ has been translated as ‘the Gods’ to show plurality.
[ECC.4.3] And good, more than both of them, is what did not exist in Eden, what did not see the evil deed that was done under the sun. [§]
ve-tov mish-ne-hem et asher-a-den lo ha-yah asher lo ra-ah et ha-ma-aseh ha-ra asher na-asah tachat ha-shamesh.
This verse describes something as good, better than the two that came before. It specifies that this good thing did not exist in Eden, and further defines it as not having witnessed the evil that was done under the sun. The verse is comparative, highlighting a positive quality absent from a prior, known state (Eden) and distinct from the existence of evil.
[ECC.4.4] And I have seen all labor and all skill in the work people do, for it is the envy of a man for his neighbor. Also, this is meaningless and a chasing after wind. [§]
ve-ra'iti ani et kol amal ve-et kol kishron ha-ma'aseh ki hee kin'at-ish me-re'ehu gam-zeh hevel u-re'ut ruach.
This verse describes the speaker's observation of all labor and skill in the work people do. It identifies the source of this toil as envy between people, concluding that it is all meaningless and a chasing after wind. 'Ve' indicates 'and'. 'Ra'iti' means 'I have seen'. 'Ani' means 'I'. 'Et' is a grammatical marker. 'Kol' means 'all'. 'Amal' means 'labor'. 'Kishron' means 'skill'. 'Ha-ma'aseh' means 'the work'. 'Ki' means 'for/because'. 'Hee' means 'it is'. 'Kin'at-ish' means 'envy of a man'. 'Me-re'ehu' means 'of his neighbor'. 'Gam' means 'also'. 'Zeh' means 'this'. 'Hevel' means 'vanity/meaninglessness'. 'U-re'ut ruach' means 'and a chasing after wind'.
[ECC.4.5] The fool embraces his hands and eats his own flesh. [§]
hakkesil khovek et-yadav veokhel et-besaro
hakkesil is 'the fool'. khovek means 'embraces' or 'holds'. et-yadav means 'his hands'. veokhel means 'and eats'. et-besaro means 'his flesh'. This verse describes a foolish person who does not work or provide for themselves and thus consumes their own substance.
[ECC.4.6] Good is the fullness of a palm of rest, than the fullness of both hands of toil and vexation of spirit. [§]
Tov m'lo kaf nachat mim'lo chafnayim amal u're'ut ruach.
This verse contrasts the goodness of contentment with the striving and restlessness of ambition. "Tov" means good. "M'lo kaf" literally means "fullness of a palm," suggesting a small, sufficient amount. "Nachat" means rest or contentment. "M'lo chafnayim" means "fullness of both hands," signifying a large amount achieved through effort. "Amal" means toil or effort. "Re'ut ruach" means vexation or restlessness of spirit.
[ECC.4.7] And I will return, I, and I will see breath under the sun. [§]
veshavti ani va'ereh hevel tachat hashamash.
This verse describes the speaker returning to observe vanity or breath under the sun. "veshavti" means "and I will return". "ani" means "I". "va'ereh" means "and I will see". "hevel" means "breath, vapor, vanity". "tachat" means "under". "hashamash" means "the sun".
[ECC.4.8] There is one, and there is not a second, also neither son nor brother is to him, and there is no end to all his labor. Also his eyes do not become satisfied with wealth, and to whom am I laboring and depriving myself of good? Also this is vanity and a bad affair it is. [§]
Yesh echad ve'ein sheni gam ben va'ach ein lo ve'ein ketz lechol amalov gam einav lo tisba osher ulemi ani ameil umchaser et nafshi mitovah gam zeh hevel ve'inyan ra hu.
This verse describes the insatiable nature of labor and the futility of striving for wealth. It emphasizes the loneliness of existence, stating there is one, and not a second, neither son nor brother. The verse also highlights that there is no end to one’s work and the eyes are never satisfied with riches. Finally, the verse concludes that all this striving is vanity and a bad affair.
[ECC.4.9] Good are the two than the one, that they have a good reward by their work. [§]
to-vim ha-shə-na-yim min-ha-e-chad a-sher yesh-la-hem sa-char tov ba-a-ma-lam.
This verse discusses the benefits of companionship. ‘Tovim’ means ‘good’ (plural). ‘Ha-shə-na-yim’ means ‘the two’. ‘Min’ means ‘than’. ‘Ha-echad’ means ‘the one’. ‘Asher’ means ‘that’ or ‘which’. ‘Yesh-la-hem’ means ‘they have’. ‘Sachar’ means ‘reward’ or ‘wages’. ‘Tov’ means ‘good’. ‘Ba-amalam’ means ‘in their labor’ or ‘by their work’.
[ECC.4.10] But if they fall, the one raises his friend. And if the one falls, there is no second to raise him. [§]
ki im-yipollu ha-echad yakim et-chaveiro ve-ilo ha-echad she-yipol ve-ein sheni lahekimo.
This verse discusses the importance of mutual support. 'Ki im' means 'but if'. 'Yipollu' means 'they fall'. 'Ha-echad' means 'the one'. 'Yakim' means 'he raises'. 'Et-chaveiro' means 'his friend'. 'Ve-ilo' means 'and if'. 'Sheni' means 'second' or 'another'. 'Lahekimo' means 'to raise him'. The verse is structured with a parallel construction, describing what happens when one falls with support, and what happens when one falls without support.
[ECC.4.11] Also if two lie down, and warmth is to them, and to one, how will warmth be? [§]
Gam im-yishkebu shnayim ve-cham lahem ule-echad eich ye-cham.
This verse uses language relating to warmth and companionship. "Gam im" means "also if". "Yishkebu" means "they lie down". "Shnayim" means "two". "Ve-cham lahem" means "and warmth to them". "Ule-echad" means "and to one". "Eich" means "how". "Ye-cham" means "will warm". The verse speaks of two people lying together experiencing warmth, but asks how one person alone will find warmth.
[ECC.4.12] And if the one attacks, the two will stand against him, and the twisted cord will not be broken quickly. [§]
ve-im-yit-ke-foh ha-eh-chad ha-shna-yim ya-am-doo neg-doh ve-ha-hoot ha-mesh-ool-lash lo bi-meh-e-rah yee-nah-tek.
This verse speaks of a cord of three strands not being quickly broken. 'Ve-im' means 'and if'. 'Yit-ke-foh' means 'he attacks'. 'Ha-eh-chad' means 'the one'. 'Ha-shna-yim' means 'the two'. 'Ya-am-doo' means 'they will stand'. 'Neg-doh' means 'against him'. 'Ve-ha-hoot' means 'and the cord'. 'Ha-mesh-ool-lash' means 'the twisted/plaited'. 'Lo bi-meh-e-rah' means 'not quickly'. 'Yee-nah-tek' means 'it will be broken'.
[ECC.4.13] Good is a poor child and wise, than a king who is old and foolish, who did not know to beware anymore. [§]
Tov yeled misken vechakam mimmelech zaken uksil asher lo yada lehizaher od.
This verse contrasts a poor but wise child with an old and foolish king. 'Tov' means good. 'Yeled' means child. 'Misken' means poor. 'Ve' means and. 'Chakam' means wise. 'Mimmelech' means than a king. 'Zaken' means old. 'Uksil' means and foolish. 'Asher' means who/that. 'Lo yada' means did not know. 'Lehizaher' means to beware. 'Od' means still/anymore.
[ECC.4.14] For from the house of the prisoners he went out to reign. For also in his kingdom was he born poor. [§]
Ki-mib-beit ha-soor-eem ya-tsa leem-loch; ki gam be-mal-choo-toh no-lad rash.
This verse describes the origin of a king. "Ki" means 'for' or 'because'. "Mib-beit" means 'from the house of'. "Ha-soor-eem" refers to the 'prisoners'. "Ya-tsa" means 'he went out' or 'he emerged'. "Leem-loch" means 'to reign' or 'to be king'. The second "ki" again means 'for'. "Gam" means 'also'. "Be-mal-choo-toh" means 'in his kingdom'. "No-lad" means 'was born'. "Rash" means 'poor' or 'needy'. Therefore, the verse states that the king came from the house of prisoners, and was born poor even while in his kingdom.
[ECC.4.15] I have seen all the lives walking under the sun, with the second child who will stand in their place. [§]
ra'iti et kol hahayim hamehalkhim tahat hashemesh im hayeled hasheni asher ya'amod tahato.
This verse describes the speaker having seen all living things walking under the sun, along with a second child who will stand in their place. 'Ra'iti' means 'I saw'. 'Et' is a grammatical particle. 'Kol hahayim' means 'all the lives'. 'Hamehalkhim' means 'walking'. 'Tahat hashemesh' means 'under the sun'. 'Im' means 'with'. 'Hayeled hasheni' means 'the second child'. 'Asher' means 'who/which'. 'Ya'amod' means 'will stand'. 'Tahato' means 'under him/her/it'.
[ECC.4.16] There is no end to all the people, to all that was before them, and even those who come after will not rejoice in it, because even this is vanity and a fleeting thought. [§]
Ain-kets le-chol-ha-am le-chol asher-haya lifanehem gam ha-acharonim lo yis'mechu-vo ki-gam zeh hevel v'ra'yon ruach.
This verse discusses the futility of existence and the inability of anyone, even those who come after, to find lasting joy in it. "Ain-kets" means "there is no end", suggesting a continuous cycle. "Ha-am" means "the people". "Asher-haya" means "that was". "Lifanehem" means "before them". "Ha-acharonim" means "the last ones" or "those who come after". "Yis'mechu-vo" means "will rejoice in it". "Zeh" means "this". "Hevel" means "vanity" or "breath". "Ra'yon ruach" means "a thought of wind" or "a fleeting thought".
[ECC.4.17] Guard your feet as you go to the house of the Gods, and be not close to hear the sacrifice of the foolish, for they do not know how to do evil. [§]
shmor raglecha kaasher telech el-beit haElohim vekarov lishmoa mitet hakesilim zavach ki-einam yodeim laasot ra.
This verse instructs carefulness when approaching the house of the Gods and warns against drawing near to hear the sacrifice of the foolish, as they do not know how to do evil.
ECC.5
[ECC.5.1] Do not be hasty with your mouth and your heart, do not hasten to bring forth a word before the Gods, because the Gods are in the heavens and you are on the earth. Therefore let your words be few. [§]
al-t'vahel al-pi-cha v'liv-cha al-y'maher l'hotzi davar lifnei ha-Elohim ki ha-Elohim ba-shamayim v'ata al-ha-aretz al-ken yihyu d'varecha m'atim.
This verse is a caution against rash speech before God. It advises careful consideration before speaking, emphasizing the difference in position between humanity and the divine. 'Al-t'vahel' means 'do not be hasty'. 'Al-pi-cha v'liv-cha' means 'with your mouth and your heart'. 'Al-y'maher' means 'do not hasten'. 'L'hotzi davar' means 'to bring forth a word'. 'Lifnei ha-Elohim' means 'before the Gods'. 'Ki ha-Elohim ba-shamayim' means 'because the Gods are in the heavens'. 'V'ata al-ha-aretz' means 'and you are on the earth'. 'Al-ken yihyu d'varecha m'atim' means 'therefore let your words be few'.
[ECC.5.2] For the dream comes with much matter, and a voice speaks foolishly with many words. [§]
ki va ha-chalom be-rov inyan ve-kol ke-sil be-rov devarim
This verse discusses dreams and foolish speech. "Ki" means "for" or "because". "Va" means "and". "Ha" is the definite article "the". "Chalom" means "dream". "Be-rov" means "in abundance" or "with much". "Inyan" means "matter" or "concern". "Kol" means "voice". "Ke-sil" means "like a fool" or "foolishly". "Devarim" means "words".
[ECC.5.3] As you vow a vow to the Gods, do not delay to pay it, for there is no desire in the fools for that which you vow, pay it completely. [§]
ka-asher tidor neder le-eloheem al-te-acher le-shal-lohm-o ki ein cheifetz ba-kesil-eem et asher-tidor shallem.
This verse discusses vows made to 'the Gods'. 'Tidor' means 'you vow'. 'Neder' is a vow. 'Eloheem' is 'the Gods' in the plural form. 'Al-te-acher' means 'do not delay'. 'Le-shal-lohm-o' means 'to pay it'. 'Ki' means 'for'. 'Ein' means 'there is not'. 'Cheifetz' means 'desire'. 'Ba-kesil-eem' means 'in the fools'. 'Et' is an untranslatable marker. 'Asher-tidor' means 'that you vow'. 'Shallem' means 'pay it completely'. The verse warns against making vows and then delaying their fulfillment, stating that the Gods have no desire for fools.
[ECC.5.4] Good that you will not vow, than that you vow and not pay. [§]
tov asher lo tidor mishtidor v'lo t'shalem
This verse discusses the dangers of vows. 'Tov' means 'good'. 'Asher' means 'that'. 'Lo' means 'not'. 'Tidor' is a verb meaning 'you will vow'. 'Mishtidor' is a verb meaning 'vow'. 'V'lo' means 'and not'. 'T'shalem' is a verb meaning 'you will pay'. The verse contrasts the goodness of *not* making a vow with the obligation incurred *by* making and then needing to fulfill a vow.
[ECC.5.5] Do not give your mouth to cause sin to your flesh, and do not say before the messenger that it was an error. Why would the Gods be angry at your voice and destroy the work of your hands? [§]
al-titeh et-pikecha lachatia et-besarecha ve-al-toamar lifnei hamaleach ki shgaga hi lama yiktsoph haElohim al-kolecha vechibel et-maaseh yadecha.
This verse is a warning against making excuses for sin. It instructs someone not to offer justifications for their failings, even to a messenger. It explains that to claim an error was unintentional will not appease the Gods, and that such a claim will invite divine displeasure and the ruin of one's work. Let's break down the names of God used here. 'El' (Elohim) translates to 'the Gods', a plural form. 'Hamaleach' is 'the messenger'.
[ECC.5.6] For in abundance of dreams and emptinesses and many words, for it is the Gods that one must fear. [§]
ki berov chalomot v’havalim u’dvarim harbeh, ki et-ha’elohim yera
This verse contains several key words. 'Ki' means 'for' or 'because'. 'Berov' means 'in abundance of'. 'Chalomot' means 'dreams'. 'V’havalim' means 'and emptinesses'. 'U’dvarim' means 'and words'. 'Harbeh' means 'many'. 'Et' is a grammatical particle. 'Ha’elohim' means 'the Gods'. 'Yera' means 'to fear'. The verse describes a reason for something, linking it to a great many dreams, empty things, and words, and connecting it to fearing the Gods.
[ECC.5.7] If you see oppression of the poor and the seizing of justice and righteousness in the nation, do not be astonished at the matter, for a higher one watches over the higher one, and higher ones are above them. [§]
im-oshek rash ve-gezil mishpat va-tzedek tira’eh bam-medinah al-titmah al-ha-chefetz ki gavoh me’al gavoh shomer u-gevohim aleihem.
This verse discusses injustice within a nation and warns against astonishment when corruption is observed. 'Oshek' refers to oppression, 'gezil' to robbery or seizing, 'mishpat' to justice or judgement, and 'tzedek' to righteousness. The verse indicates a hierarchy where those in power watch over others, and those higher powers are watched over as well, suggesting a system of accountability, even if flawed.
[ECC.5.8] Superior is the land in all things; she is a king to a cultivated field. [§]
veyitron eretz bakal kol hiya melech lesadeh ne'evad
This verse contains several words relating to God and land. 'Yitron' is a superlative, indicating superiority or excellence. 'Eretz' means 'land'. 'Bakol' means 'in all'. 'Hiya' is 'she/it is'. 'Melech' means 'king'. 'Lesadeh' means 'to the field'. 'Ne'evad' means 'cultivated/worked'. Therefore, the verse asserts the land's superiority in all things and identifies a king as belonging to a worked field.
[ECC.5.9] One who loves silver will not be satisfied with silver, and one who loves abundance will not have yield. Also, this is vanity. [§]
ohev kesef lo yisba kesef u-mi-ohev behamon lo tevu'ah gam-zeh havel.
This verse discusses the unsatisfying nature of wealth. "Ohev" means 'lover of' or 'one who loves'. "Kesef" means silver, used here to represent wealth in general. "Yisba" means 'to be satisfied'. "Behamon" means abundance or a great amount. "Tevu'ah" means yield or produce. "Havel" means vanity or futility. The structure is a parallel construction highlighting that loving wealth will not bring satisfaction, just as loving abundance won't bring fulfillment.
[ECC.5.10] In the abundance of goodness, its consumers increased, and what skill is there for its owners, except the seeing of their eyes? [§]
bir'vot hatova rabu och'leiha umah-kishron liv'aleiha ki im-re'it einav
This verse describes a situation where abundance leads to many consumers. It suggests that the value of something is determined solely by the perception of its owner, rather than any inherent quality. "Bir'vot" means 'in the abundance of'. "Hatova" means 'the goodness'. "Rabu" means 'increased/multiplied'. "Och'leiha" means 'those who consume it/its eaters'. "Umah-kishron" means 'and what talent/skill'. "Liv'aleiha" means 'to its owners'. "Ki im" means 'but only/except'. "Re'it einav" means 'the seeing of its eyes/its owner's perception'.
[ECC.5.11] Sweet is the sleep of the worker, whether little or much they eat, and fullness does not allow the rich person to sleep. [§]
meh-too-kah sheh-nat hah-oh-ved im-meh-at veh-im-har-beh yo-khel veh-hah-sah-bah leh-ah-sheer ei-nen-noo man-nih-ach loh lee-shohn.
This verse speaks about the quality of sleep. The first part describes the sleep of a worker - whether they eat little or much, their sleep is sweet. The second part describes the sleep of the rich – their fullness does not allow them to sleep.
[ECC.5.12] There is an evil sickness I have seen under the sun: wealth kept for its owners to its harm. [§]
yesh ra'ah cholah ra'iti tachat hashamash osher shamur liv'alehav lera'ato.
This verse describes a troubling observation made "under the sun". "Yesh" means "there is". "Ra'ah" means "evil" or "bad". "Cholah" means "sickness" or "disease". "Ra'iti" is "I have seen". "Tachat hashamash" literally means "under the sun", often used as an idiom for 'in this world'. "Osher" means "wealth". "Shamur" means "kept" or "guarded". "Liv'alehav" means "for its owners". "Lera'ato" means "for its harm" or "to its evil". The verse speaks of a certain kind of wealth that, despite being preserved for its owner, ultimately leads to that owner's detriment.
[ECC.5.13] And the wealth that was his perished through a bad matter, and he beget a son, and there was nothing at all in his hand. [§]
veh-avad ha-osher ha-hu be-inyan ra, veh-holid ben, ve-ein be-yado me-umah.
This verse describes a man who loses his wealth through bad dealings, then has a son, but ends up with nothing in his hand. "avad" means to perish or be lost. "osher" means wealth. "inyan" means matter or affair. "ra" means bad. "holid" means to beget or give birth. "ben" means son. "yado" means hand. "me-umah" means anything or something.
[ECC.5.14] As he came out from the womb of his mother, naked he will return to go as he came, and nothing he will carry with his labor that he goes in his hand. [§]
ka-asher ya-tza mi-beten im-o, arum ya-shuv la-lekhet ke-she-ba; u-me-umah lo-yisa ba-amalo she-yolekh be-yado.
This verse describes a return to a state of nakedness and having nothing. 'ka-asher' means 'as'. 'ya-tza' means 'he came out'. 'mi-beten im-o' means 'from the womb of his mother'. 'arum' means 'naked'. 'ya-shuv' means 'he will return'. 'la-lekhet' means 'to go'. 'ke-she-ba' means 'as he came'. 'u-me-umah' means 'and nothing'. 'lo-yisa' means 'he will not carry'. 'ba-amalo' means 'with his labor'. 'she-yolekh' means 'that he goes'. 'be-yado' means 'in his hand'.
[ECC.5.15] And also this is bad, an affliction, all the time that it comes, so it goes, and what advantage is there to him that he labors for the wind? [§]
ve-gam-zoh rah-ah kho-lah kol-o-mat sheh-vah khen yeh-lekh oo-mah yit-rone loh sheh-yah-amohl lah-roo-akh.
This verse expresses a pessimistic view on human effort. It states that everything is an affliction, and that any gains are fleeting and ultimately pointless, like toiling for the wind. 'Zoh' means 'this', 'rah-ah' means 'bad', 'kho-lah' means 'sickness' or 'affliction'. 'Kol-o-mat' means 'all the time' or 'always'. 'Sheh-vah' means 'that', and 'khen' means 'thus' or 'so', indicating a consequence. 'Yit-rone' means 'advantage' or 'profit'. 'Lah-roo-akh' means 'to the wind'.
[ECC.5.16] Also, all his days he will eat in darkness, and there will be much anger, and his sickness and wrath. [§]
Gam kol yamav bakhoshekh yohel, vekaas harbeh vekhalyo vakatzef.
This verse describes the fate of the wicked. "Gam" means "also" or "even". "Kol" means "all". "Yamav" means "his days". "Bakhoshekh" means "in darkness". "Yohel" means "he will eat". "Ve" means "and". "Kaas" means "anger". "Harbeh" means "much". "Ve" means "and". "Khalyo" means "his sickness". "Va" means "and". "Katzef" means "wrath". The verse is describing a life lived in hardship, characterized by darkness, anger, sickness, and wrath.
[ECC.5.17] Behold, that which I have seen is good, and that it is beautiful to eat and to drink and to see goodness in all of his labor that he labors under the sun – the number of days of his life that the Gods have given to him, for it is his portion. [§]
heen-neh ah-sher-rah-ee-tee ah-nee tov ah-sher-yah-feh leh-eh-chol v'leeshtot v'leer-ot tov-ah beh-chol ah-mah-loh sheh-yah-mol tah-hat hah-sheh-mesh mis-par yeh-may-chah-yav ah-sher-nah-tan-loo hah-elohim kee-hoo hel-koh.
This verse describes the goodliness of eating, drinking, and enjoying one's labor under the sun. It emphasizes that these things are a gift from the Gods and are a portion given to humanity. The verse speaks to the value of a life lived fully and with satisfaction, acknowledging the finite number of days granted by the Gods.
[ECC.5.18] Also, every person to whom the Gods have given wealth and possessions, and to whom they have given authority to eat from them and to carry their portion and to rejoice in their labor, this is a gift from the Gods. [§]
Gam kol-ha-adam asher natan-lo ha-Elohim osher u-nechasim ve-hishlito le'echol mi-mennu u-lesa'et et-chelqo u-lis'moch ba'amalo zo matat Elohim hi.
This verse discusses a person to whom the Gods have given wealth and possessions and authority to enjoy them, receive their portion, and rejoice in their labor. It concludes that this is a gift from the Gods.
[ECC.5.19] Because not many will remember the days of his life, because the Gods respond in the joy of his heart. [§]
ki lo harbeh yizkor et-yemei hayav, ki haelohim ma'aneh besimchat libbo.
This verse discusses that people will not remember many of their days, because the Gods respond in the joy of their heart. "Ki" means 'because'. "Lo" means 'not'. "Harbeh" means 'many'. "Yizkor" means 'he will remember'. "Et" is a direct object marker. "Yemei" means 'days of'. "Hayav" means 'his life'. "Ha'elohim" means 'the Gods'. "Ma'aneh" means 'responds'. "Besimchat" means 'in the joy of'. "Libbo" means 'his heart'.
ECC.6
[ECC.6.1] There is evil which I have seen under the sun, and it is great upon humankind. [§]
Yesh ra'ah asher ra'iti tachat hashamash verabbah hi al-haadam.
This verse describes an evil the speaker has seen under the sun, and that this evil is great upon humankind. 'Yesh' means 'there is'. 'Ra'ah' means 'evil'. 'Asher' means 'which' or 'that'. 'Ra'iti' means 'I have seen'. 'Tachat' means 'under'. 'Hashamash' is 'the sun'. 'Verabbah' means 'and great'. 'Hi' is 'it' or 'she'. 'Al' means 'upon'. 'Haadam' is 'the humankind'.
[ECC.6.2] A man to whom the Gods have given wealth, possessions, and honor, and to whom nothing is lacking in his soul from all that he desires, yet the Gods do not allow him to eat from it – a foreigner will eat it. This is vanity and a bad affliction it is. [§]
ish asher yitten-lo haElohim osher uNekhasim uKavod veEinenenu chaser leNafsho mikol asher yitaveh velo yashlitenu haElohim le'echol mimenu ki ish nachri yo'achelennu zeh hevel vacholi ra hu.
This verse discusses a man to whom the Gods have given wealth, possessions, honor, and nothing is lacking to his soul from all that he desires, yet the Gods do not allow him to enjoy it. Instead, a foreigner will consume it. The verse concludes that this situation is vanity and a bad affliction.
[ECC.6.3] If a man bears one hundred and many years, and his days are many, and his soul is not satisfied with the good, and also there was no burial for him, I have said it is good than the fallen. [§]
Im-yolid ish me'ah v'shanim rabot yihyeh v'rab sheyihiyu yemey-shanav v'nafsho lo-tisba min-hatovah v'gam-k'burah lo-hayetah lo; amarti tov mimennu hanapel.
This verse discusses a hypothetical man who lives a very long life, full of good things, but without satisfaction or a proper burial. It concludes that it is better to be the fallen (presumably a stillborn child). 'Im' means 'if'. 'Yolid' means 'bear/have'. 'Ish' means 'man'. 'Me'ah' means 'hundred'. 'Shanim' means 'years'. 'Rabot' means 'many'. 'Yihyeh' means 'he will live'. 'Sheyihiyu' means 'that will be'. 'Yemey-shanav' means 'the days of his years'. 'Nafsho' means 'his soul'. 'Lo-tisba' means 'will not be satisfied'. 'Hatovah' means 'the good'. 'Gam' means 'also'. 'K'burah' means 'burial'. 'Hayetah' means 'was'. 'Amarti' means 'I said'. 'Tov' means 'good'. 'Mimennu' means 'than him'. 'Hanapel' means 'the fallen'.
[ECC.6.4] For in vapor it comes, and in darkness it goes. And in darkness his name will be covered. [§]
kee-vah-heh-vel bah-ah oo-vah-ho-shekh yeh-lekh oo-vah-ho-shekh sheh-moh yeh-koo-seh
This verse uses several key terms. "Bah-heh-vel" refers to breath or vapor, symbolizing something transient. "Bah-ho-shekh" means 'in darkness'. "Yeh-lekh" means 'he will go' or 'he goes'. "Sheh-moh" means 'his name'. "Yeh-koo-seh" means 'will be covered' or 'is covered'. The verse speaks of something coming into being like a breath and then disappearing into darkness, with its name obscured.
[ECC.6.5] Also, the sun has not known, and does not know, comfort for this one from this one. [§]
gam-shemesh lo-ra’ah v’lo yada nachat lazeh mizzeh
This verse discusses the sun not knowing of comfort or peace related to another. 'Gam' means 'also'. 'Shemesh' means 'sun'. 'Lo' is a negative particle, meaning 'not'. 'Ra’ah' means 'saw' or 'knew'. 'V’lo' means 'and not'. 'Yada' means 'knew'. 'Nachat' means 'rest', 'comfort', or 'peace'. 'Lazeh' means 'to this one' or 'for this one'. 'Mizzeh' means 'from this one' or 'than this one'.
[ECC.6.6] And if one lived a thousand years twice, and did not see goodness, is it not true that all go to one place? [§]
ve-il-lu khayah eleph shanim pa'amayim vetovah lo ra'ah halo el-makom echad hakol holech.
This verse discusses the futility of long life without goodness. 'Ve' means 'and'. 'Il-lu' is a conditional 'if'. 'Khayah' means 'lived'. 'Eleph shanim' means 'a thousand years'. 'Pa'amayim' means 'twice'. 'Vetovah' means 'and goodness'. 'Lo ra'ah' means 'did not see'. 'Halo' is an interrogative particle introducing a rhetorical question, meaning 'is it not'. 'El-makom' means 'to the place'. 'Echad' means 'one'. 'Hakol' means 'all'. 'Holech' means 'goes'. The verse is contemplating whether a long life is worthwhile if it lacks goodness, ultimately asserting that all people share the same fate – going to one place (death).
[ECC.6.7] All the effort of the human is for his benefit, and also the soul will not be filled. [§]
kal-'amal ha'adam lefihoo vegam-hanefesh lo timale.
This verse discusses the futility of human effort. "Kal" means 'all' or 'everything'. "Amal" means 'effort' or 'labor'. "Ha'adam" means 'the human'. "Lefihoo" means 'to his mouth' - idiomatically, 'for his benefit' or 'to satisfy him'. "Ve" means 'and'. "Gam" means 'also'. "Hanefesh" means 'the soul' or 'the life'. "Lo timale" means 'will not be filled'.
[ECC.6.8] Indeed, what is more for the wise than for the foolish? What does the poor know to walk against life? [§]
ki mah-yo-ter le-cha-cham min-han-ke-sil, mah le-a-ni yo-de-a la-ha-loch ne-ged ha-chai-im.
This verse poses rhetorical questions. "Ki" means 'for' or 'indeed'. "Mah" means 'what'. "Yo-ter" means 'more'. "Le-cha-cham" means 'to the wise'. "Min-han-ke-sil" means 'than the foolish'. "Le-a-ni" means 'to the poor'. "Yo-de-a" means 'to know'. "La-ha-loch" means 'to walk'. "Ne-ged" means 'against'. "Ha-chai-im" means 'life'. It essentially asks what advantage the wise have over the foolish, and what knowledge does the poor have to navigate life.
[ECC.6.9] Good is the seeing of eyes compared to the pursuing of desire; also this is futility and emptiness of spirit. [§]
tov mar'eh einayim mei-halekh nafesh gam zeh hevel u-re'ut ruach.
This verse discusses the futility of desires. "Tov" means good. "Mar'eh einayim" literally translates to "seeing of eyes", meaning something visually appealing or desired. "Mei-halekh nafesh" translates to "from walking of soul", which means pursuing desires. "Gam zeh" means "also this". "Hevel" means vanity or futility. "U-re'ut ruach" translates to "and emptiness of spirit".
[ECC.6.10] What has been is the one whose name has already been called and is known as a human, and he will not be able to contend with the one who is stronger than him. [§]
mah-sheh-ha-yah ke-var nee-krah sheh-moh veh-node-ah ah-sher-hoo adahm veh-lo-yoo-khal la-deen im sheh-ha-ta-kif mi-meh-noo.
This verse describes a being whose name has already been called and is known as a human. This being is not able to contend with the one who is stronger than it. Let's break down the names: 'The One Who Was' is implied, but not explicitly a name. 'Adam' simply means 'human'.
[ECC.6.11] For there are many things that increase futility. What more is there for the man? [§]
ki yesh devarim harbeh marbim havel mah yoter laadam
This verse consists of several words. 'ki' means 'that' or 'for'. 'yesh' means 'there is' or 'there are'. 'devarim' is the plural of 'devar' meaning 'thing' or 'word'. 'harbeh' means 'many'. 'marbim' means 'increase' or 'multiply'. 'havel' means 'vanity' or 'breath' - often used to signify futility. 'mah' means 'what'. 'yoter' means 'more' or 'beyond'. 'laadam' means 'to the man' or 'for the man'. Therefore the verse generally discusses the increase of futility and what benefit that has for humanity.
[ECC.6.12] For who knows what is good for humankind in life, the number of days of a transient life, and to do them as a shadow? Who will tell humankind what will be after it, under the sun? [§]
ki mi-yo-de-a ma-tov la-a-dam ba-cha-yim mis-par ye-mei-cha-yim he-vel ve-ya-a-sem ka-tzel a-sher mi-ya-gid la-a-dam ma-yih-yeh a-cha-rav ta-chat ha-sha-mesh.
This verse asks a rhetorical question about what is good for humankind in life. It considers the brevity of life, comparing it to a shadow, and questions what will happen after death, under the sun. 'Tov' means good. 'Adam' means humankind, not necessarily a single man. 'Yamim' is days. 'Hevel' means breath or vapor, signifying transience. 'Tzel' means shadow. 'Yagid' means to tell or declare. 'Acharav' means after it (referring to life). 'Tachat ha-shamesh' means under the sun, which is a common idiom for this world.
ECC.7
[ECC.7.1] Good is a name from oil that is good, and a day of death is better than a day of birth. [§]
tov shem mishamen tov veyom hamavet miyom hivlado
This verse contrasts the value of a good name with the value of good oil, and the day of death with the day of birth. "Tov" means good. "Shem" means name. "Mishemen" is from oil. "Yom" means day. "Hamavet" is the death. "Hivlado" is his birth.
[ECC.7.2] It is good to go to a house of mourning, rather than to go to a house of feasting, for that is the end of all humankind, and the living should give it to their heart. [§]
tov lelechet el-beit-avel milechet el-beit-mishte baasher hu sof kol-haadam vehachai yitten el-libo
This verse contrasts the appropriateness of going to a house of mourning versus a house of feasting. It states that mourning is the ultimate destination for all people, and the living should take this to heart. Let's break down the names of God used here: There are none in this verse.
[ECC.7.3] Good is anger from laughter, for with a bad face, the heart will be improved. [§]
Tov kacha'as mishchok, ki-vro'a panim yitav lev.
This verse presents a contrasting sentiment about anger and laughter. 'Tov' means good. 'Kacha'as' means anger. 'Mishchok' means laughter. 'Ki' means for or because. 'Vro'a' means bad or evil. 'Panim' means face. 'Yitav' means will improve or will be good for. 'Lev' means heart.
[ECC.7.4] The heart of the wise is in a house of mourning, and the heart of fools is in a house of joy. [§]
lev chachamim bebeit evel vellev kesilim bebeit simcha.
This verse contrasts the reactions of the wise and the foolish to life's events. 'Lev' means heart, often used metaphorically for the mind or understanding. 'Chachamim' is the plural of 'chacham,' meaning wise. 'Bebeit' means 'in the house of,' but functions here as 'in the place of.' 'Evel' refers to mourning or sorrow. 'Kesilim' is the plural of 'kesil,' meaning foolish. 'Simcha' means joy or happiness. The verse describes the wise being found in a place of mourning and the foolish in a place of happiness.
[ECC.7.5] It is good to hear the reprimand of the wise, more than a man hearing the song of fools. [§]
tov lishmoa ga'arat chacham me'ish shomea shir kesilim
This verse contrasts the benefit of receiving correction from a wise person with the emptiness of listening to the songs of fools. 'Tov' means good. 'Lishmoa' means to hear. 'Ga'arat' refers to a reprimand or correction. 'Chacham' means a wise person. 'Me'ish' means from a man. 'Shomea' means hearing or listening to. 'Shir' means song. 'Kesilim' means fools.
[ECC.7.6] For as the sound of pots under pots is, so is the mockery of the fool, and also this is meaninglessness. [§]
ki k’kol ha’sirim tachat ha’sir ken s’chok ha’ksil v’gam zeh havel.
This verse uses several key words. 'Ki' means 'for' or 'because'. 'Kol' means 'voice' or 'sound'. 'Sirim' is the plural of 'sir', which means 'pot'. 'Tachat' means 'under'. 'S’chok' means 'laughter' or 'mockery'. 'Ha’ksil' means 'the fool'. 'V’gam' means 'and also'. 'Zeh' means 'this'. 'Havel' means 'vanity' or 'meaninglessness'. The verse is making a comparison: just as the sound of pots under pots is a chaotic noise, so is the laughter of a fool meaningless.
[ECC.7.7] For oppression makes the wise foolish, and it destroys the heart of giving. [§]
Ki ha'oshek yeholel chakam vi'avved et-lev matanah.
This verse discusses the effect of oppression on the wise. 'Ki' means 'for' or 'because'. 'Ha'oshek' is 'the oppression'. 'Yeholel' means 'to be foolish' or 'to act foolishly'. 'Chakam' means 'the wise'. 'Vi'avved' means 'and destroys'. 'Et-lev' means 'the heart of'. 'Matanah' means 'gift' or 'bounty'. Thus, the verse speaks of oppression making the wise foolish and destroying the heart of generosity.
[ECC.7.8] Good is the end of a matter from its beginning, good is patience from arrogance. [§]
tov acharit davar me're'shitto, tov erech-ruach migbah-ruach.
This verse contains comparative statements about the value of endings versus beginnings, and patience versus arrogance. 'Tov' means good. 'Acharit' means end or latter part. 'Davar' means word or thing. 'Me're'shitto' means from its beginning. 'Erech-ruach' literally means long of spirit and is understood as patience. 'Migbah-ruach' means high of spirit and is understood as arrogance or pride.
[ECC.7.9] Do not be dismayed in your spirit to anger, for anger rests in the bosom of fools. [§]
al-təvahel bərūḥakā liḵəʿōs kî kaʿas bəḥēq kəsilîm yānūaḥ.
This verse contains instructions not to be dismayed or frightened by anger. It states that anger rests in the bosom of fools. Let's break down the names of God as they appear (or do not appear) in this verse. There are none. This is a verse focusing on human emotion and behavior. The components are as follows: 'al' means 'not', 'təvahel' means 'be dismayed/frightened', 'bərūḥakā' means 'in your spirit', 'liḵəʿōs' means 'to anger', 'kî' means 'for/because', 'kaʿas' means 'anger', 'bəḥēq' means 'in the bosom', 'kəsilîm' means 'of fools', and 'yānūaḥ' means 'rests'.
[ECC.7.10] Do not say, "What was is better than what is now," for you did not ask about this from wisdom. [§]
al-to-mar meh ha-yah sheh-ha-ya-mim ha-ri-sho-nim ha-yu to-vim me-eh-leh ki lo me-chok-mah sha-al-ta al-zeh.
This verse contains a rhetorical question and a statement about wisdom. "al-to-mar" means "do not say". "meh ha-yah" means "what was". "sheh-ha-ya-mim ha-ri-sho-nim" means "that the first days". "ha-yu to-vim" means "were good". "me-eh-leh" means "than these". "ki" means "for". "lo" means "not". "me-chok-mah" means "from wisdom". "sha-al-ta" means "you asked". "al-zeh" means "about this". The verse cautions against comparing past times favorably to the present without considering wisdom.
[ECC.7.11] Good is wisdom with property, and more to those who see the sun. [§]
Tovah chokhmah im-nachalah ve-yoter le-roe hashemesh.
This verse uses several key terms. 'Tovah' means 'good'. 'Chokhmah' means 'wisdom'. 'Im' means 'with'. 'Nachalah' means 'property' or 'inheritance'. 'Ve' means 'and'. 'Yoter' means 'more' or 'advantage'. 'Le-roe' means 'to those who see'. 'Hashemesh' means 'the sun'. The verse speaks of the benefit of wisdom alongside inheritance.
[ECC.7.12] For in the shadow of wisdom, in the shadow of silver, and the excellence of knowledge, wisdom gives life to its possessors. [§]
ki b'tzel hachachmah b'tzel hachesef v'yitron da'at hachachmah techayeh be'aleha.
This verse speaks of wisdom and knowledge, and the life it brings to those who possess it. 'Tzel' means 'shadow' or 'protection', 'chachmah' means 'wisdom', 'da'at' means 'knowledge', 'yitron' means 'excellence' or 'advantage', and 'be'aleha' means 'its possessors' or 'those who have it'.
[ECC.7.13] Behold the work of the Gods, for who is able to correct what has been twisted? [§]
re'eh et-ma'aseh haElohim ki mi yuchal letaken et asher ivoto.
This verse discusses the work of 'the Gods' and asks who can correct what has been made crooked. 'Re'eh' means 'behold' or 'see'. 'Ma'aseh' means 'work' or 'deed'. 'HaElohim' is 'the Gods' (plural). 'Ki' means 'for' or 'because'. 'Mi' means 'who'. 'Yuchal' means 'is able'. 'Letaken' means 'to correct'. 'Et' is a direct object marker. 'Asher' means 'that which' or 'what'. 'Ivoto' means 'he has twisted' or 'been made crooked'.
[ECC.7.14] In a day of goodness, be with goodness, and in a day of badness, see. Also this, opposite of this, the Gods made, because of the word that the human will not find anything after him. [§]
B'yom tova heye b'tov u'v'yom ra'a re'eh gam et-zeh l'umat-zeh asa haElohim al-divrat shelo yimtza haAdam acharav me'umah.
This verse discusses God's actions and how humanity should perceive good and bad times. 'B'yom' means 'in day'. 'Tova' means 'goodness'. 'Heye' means 'be'. 'B'tov' means 'with goodness'. 'Ra'a' means 'badness'. 'Re'eh' means 'see'. 'Et-zeh' means 'this'. 'L'umat-zeh' means 'opposite of this'. 'Asa' means 'made'. 'HaElohim' means 'the Gods'. 'Al-divrat' means 'because of the word'. 'Shelo' means 'that not'. 'Yimtza' means 'find'. 'HaAdam' means 'the human'. 'Acharav' means 'after him'. 'Me'umah' means 'anything'.
[ECC.7.15] I have seen everything under the sun, in days of futility. There is a righteous one who perishes in his righteousness, and there is a wicked one who prolongs life in his wickedness. [§]
et-hakol ra'iti bimei hevel, yesh tzadik ovid bitzdko, veyesh rasha ma'arich bera'ato.
This verse describes the observation that all things are vanity, and that righteous people can perish in their righteousness while the wicked can prolong their evil.
[ECC.7.16] Do not be excessively righteous, and do not become more wise. Why will you bring ruin upon yourself? [§]
al-tehi tzad-eek ha-re-beh ve-al-titcha-cham yo-ter la-mah tissho-mem
This verse contains a series of commands and a question. "al-tehi" means "do not be". "tzadik" means "righteous". "ha-re-beh" means "much" or "abundant". "ve" means "and". "al-titcha-cham" means "do not become wise". "yo-ter" means "more" or "excessively". "la-mah" means "why". "tissho-mem" means "you will be ruined".
[ECC.7.17] Do not amass much wealth and do not be foolish. Why would you die before your time? [§]
al-tirsha harbeh ve-al-tehi sakhal lamah tamut be-loa itechah.
This verse contains commands and a rhetorical question. "al-tirsha" means 'do not amass wealth', "harbeh" means 'much/many'. "ve-al-tehi" means 'and do not be', "sakhal" means 'foolish'. "lamah" means 'why'. "tamut" means 'you will die'. "be-loa" means 'without'. "itechah" means 'your time'. The verse questions why someone would die before their proper time due to foolishly amassing much wealth.
[ECC.7.18] Good is that you grasp this one, and also do not remove your hand from that one, because the one who fears the Gods will drive them all out. [§]
tov asher te'ehoz bazeh ve gam-mizeh al-tanach et-yadecha ki-yireh elohim yetzeh et-kullam.
This verse speaks of choosing wisely between two options. 'Tov' means good. 'Asher' means that. 'Te'ehoz' means you grasp. 'Baze' means this one. 'Ve gam-mizeh' means and also that one. 'Al-tanach et-yadecha' means do not remove your hand. 'Ki-yireh elohim' means because the one who fears the Gods. 'Yetzeh et-kullam' means will drive them all out.
[ECC.7.19] Wisdom gives strength to the wise one more than ten rulers who were in the city. [§]
hakhmakhmah ta'oz lekhakham me'asarah shaliytim asher hayu ba'ir.
This verse discusses the strength that wisdom gives to the wise. 'Hakhmakhmah' refers to wisdom. 'Ta'oz' means 'is strong' or 'gives strength'. 'Lekhakham' means 'to the wise one'. 'Me'asarah' means 'than ten'. 'Shaliytim' means 'rulers'. 'Asher' means 'that' or 'who'. 'Hayu' means 'were'. 'Ba'ir' means 'in the city'.
[ECC.7.20] For humanity is not righteous on the earth, that someone does good and does not sin. [§]
ki adam ein tzadik ba-aretz asher ya'aseh-tov v'lo yecheta
This verse states that there is no righteous person on earth. It acknowledges that everyone performs good deeds but also sins. 'Ki' means 'for' or 'because'. 'Adam' means 'humanity' or 'person'. 'Ein' means 'is not'. 'Tzadik' means 'righteous'. 'Ba-aretz' means 'on the earth'. 'Asher' means 'that' or 'who'. 'Ya'aseh' means 'he does'. 'Tov' means 'good'. 'V'lo' means 'and not'. 'Yecheta' means 'he sins'.
[ECC.7.21] Even to all the words that they speak, do not give your heart, that you do not hear your servant cursing you. [§]
Gam lechol-had-varim asher yedaberu al-titen libecha asher lo-tishma et-avdecha mekalech.
This verse concerns not giving heed to words spoken against someone. "Gam" means also or even. "Lechol-had-varim" means to all the things or to all the words. "Asher yedaberu" means that they speak. "Al-titen libecha" means do not give your heart. "Asher lo-tishma" means that you do not hear. "Et-avdecha mekalech" means your servant cursing you.
[ECC.7.22] That also many times your heart has known, which also you cursed others. [§]
kee gam-pe-ah-meem rah-boteh ya-dah lev-veh-cha ah-sher gam-atah kill-leh-tah ah-che-reem.
This verse speaks of knowing the heart repeatedly, and references cursing others. 'Kee' means 'that' or 'for'. 'Gam' means 'also'. 'Pe-ah-meem rah-boteh' means 'many times'. 'Ya-dah' means 'to know'. 'Lev-veh-cha' means 'your heart'. 'Ah-sher' means 'that' or 'which'. 'Gam-atah' means 'also you'. 'Kill-leh-tah' means 'you cursed'. 'Ah-che-reem' means 'others'.
[ECC.7.23] All of this I have tried with wisdom. I said, "I am wise," and it is far from me. [§]
kal-zo nih-see-tee bah-chakh-mah ah-mar-tee eh-khakh-mah veh-hee reh-kho-kah mee-meh-nee.
This verse describes the speaker’s attempt to understand wisdom. 'Kal-zo' means 'all this,' referring to the speaker's investigation. 'Nih-see-tee' means 'I have tried.' 'Bah-chakh-mah' means 'with wisdom.' 'Ah-mar-tee' means 'I said.' 'Eh-khakh-mah' means 'I am wise.' 'Veh-hee' means 'and it.' 'Reh-kho-kah' means 'is far.' 'Mee-meh-nee' means 'from me.'
[ECC.7.24] Distant is what was, and deep, deep, who will find him? [§]
rah-hok mah-sheh-ha-yah veh-ah-mok | ah-mok mee yim-tsa-eh-noo
This verse contains several words that require literal translation. "Rahok" means distant. "Mah" means what or which. "Sheh" is a relative pronoun meaning that. "Hayah" means was. "Ve" is a conjunction meaning and. "Amok" means deep. The vertical line symbol '׀' is a disjunctive accent and does not require translation. "Mee" means who. "Yimtsa" means will find. "Ennu" means him.
[ECC.7.25] Old men I, and my heart to know and to search, and to seek wisdom and reasoning, and to know wickedness and stupidity, and foolishness are empty. [§]
Savoti ani v’libi lada’at v’latur uvakesh chokhma v’cheshbon v’lada’at resha kesel v’hasiklut holelot.
This verse comes from Ecclesiastes 7:25. "Savoti" is a plural form of "Sav," meaning 'old men' or 'elders'. "Ani" means 'I'. "Libi" means 'my heart'. "Lada’at" means 'to know'. "Latur" means 'to search' or 'to seek out'. "Uvakesh" means 'and to seek'. "Chokhma" means 'wisdom'. "Cheshbon" means 'reasoning' or 'calculation'. "Resha" means 'wickedness' or 'evil'. "Kesel" means 'folly' or 'stupidity'. "Hasiklut" means 'foolishness'. “Holelot” means 'are empty' or 'are vanity'. This verse expresses the speaker's desire to gain knowledge, wisdom, and understanding, as well as to comprehend the nature of wickedness and folly.
[ECC.7.26] And I find her more bitter than death, this woman, who is traps and snares, her heart is bound. It is good before the Gods to escape from her, and a sinner will be caught by her. [§]
oo-mo-tzeh ah-nee mar mee-mah-vet et-ha-ee-shah ah-sher hee met-so-deem ve-cha-ra-meem liv-bah ah-soo-reem ya-day-vah tov lif-nei ha-el-o-heem yee-mah-leh mi-meh-nah veh-cho-teh yee-lah-kehd bah.
This verse describes a woman who is likened to a trap and whose heart is full of snares. It suggests that it is better to avoid her and that a sinner will be caught by her. The verse refers to 'the Gods' as a plural form, and 'Yahveh' is not present.
[ECC.7.27] Behold, this I have found, says the Preacher, one to one, to find an account. [§]
re'eh zeh matzati amar kohlet achat le'achat limtzo cheshbon
This verse comes from Ecclesiastes 7:27. 'Re'eh' means 'behold' or 'see.' 'Zeh' means 'this.' 'Matzati' means 'I have found.' 'Amar' means 'said.' 'Kohlet' is the name of the speaker, traditionally translated as 'the Preacher' or 'Ecclesiastes.' 'Achat le'achat' literally means 'one to one,' indicating a searching or comparing process. 'Limtzo' means 'to find.' 'Cheshbon' means 'account' or 'reckoning.' The verse expresses the speaker's experience of carefully examining things to arrive at an understanding.
[ECC.7.28] Which my soul still seeks, and has not found: one man from a thousand I have found, and in all these, a woman I have not found. [§]
asher od-biksha nafshi v’lo matzati adam echad me’elef matzati v’isha b’chol-eleh lo matzati.
This verse describes a search for someone righteous. ‘Asher’ means ‘which’. ‘Od’ means ‘still’ or ‘yet’. ‘Biksha’ means ‘I have sought’. ‘Nafshi’ means ‘my soul’. ‘V’lo’ means ‘and not’. ‘Matzati’ means ‘I have found’. ‘Adam’ means ‘man’. ‘Echad’ means ‘one’. ‘Me’elef’ means ‘from a thousand’. ‘V’isha’ means ‘and a woman’. ‘B’chol-eleh’ means ‘in all these’.
[ECC.7.29] Alone, see this, I have found, that the Gods made the human upright, and they sought many reckonings. [§]
lĕ·ḇāḏ rə·’êh-zêh mā·ṣā·tî ʾă·šer ʿā·śāh hā·’ĕ·lō·hîm ʾet-hā·ʾā·ḏām yā·šār wə·hēm·māḇiq·šū ḥiš·šə·ḇō·nōt raḇ·ḇîm.
This verse describes a discovery made by the speaker regarding how the Gods created humankind as upright, but they themselves sought many reckonings. 'Lĕ·ḇāḏ' means 'alone' or 'only'. 'Rə·’êh-zêh' means 'see this'. 'Mā·ṣā·tî' means 'I have found'. 'ʾă·šer' is a relative pronoun meaning 'that' or 'which'. 'ʿā·śāh' means 'did' or 'made'. 'hā·’ĕ·lō·hîm' means 'the Gods'. 'ʾet-hā·ʾā·ḏām' means 'the human'. 'yā·šār' means 'upright' or 'straight'. 'wə' means 'and'. 'hēm·mā' means 'they'. 'ḇiq·šū' means 'they sought'. 'ḥiš·šə·ḇō·nōt' means 'reckonings' or 'accounts'. 'raḇ·ḇîm' means 'many'.
ECC.8
[ECC.8.1] Who is like the wise one, and who knows the interpretation of a word? The wisdom of humankind causes one's face to shine, and the strength of one's face is altered. [§]
mi ke-he-chacham u-mi yodea pesher dabar, chachmat adam ta'ir panav u-oz panav yeshunea.
This verse poses a rhetorical question: Who is like the wise one? And who knows the meaning of a matter? The wisdom of humankind illuminates one's face, and the strength of one's face is changed.
[ECC.8.2] I keep the mouth of a king, and regarding the matter of the oath of the Gods. [§]
a-nee fee-mel-ek sh’mor v’al di-v’rat sh’vu-at el-o-heem
This verse contains several key words. “a-nee” means “I”. “fee-mel-ek” means “mouth of a king”. “sh’mor” is an imperative, meaning “guard” or “keep”. “v’al” is a conjunction meaning “and regarding” or “and concerning”. “di-v’rat” means “word of” or “matter of”. “sh’vu-at” means “oath of” or “swearing of”. “el-o-heem” means “the Gods”. The verse is a command given to someone to guard or keep the word or matter of the oath of the Gods.
[ECC.8.3] Do not be afraid in his presence, walk with him. Do not stand regarding evil, for all that he desires, he will do. [§]
al-tib-heh mee-pah-nav teh-lekh, al-ta-ah-mod beh-dah-var rah; kee kol-ah-shehr yah-khof-etz yah-ah-seh.
This verse contains instructions about how to behave in the presence of a powerful being. "al-tib-heh" means 'do not be afraid'. "mee-pah-nav" means 'from before his face', or 'in his presence'. "teh-lekh" means 'walk'. "al-ta-ah-mod" means 'do not stand'. "beh-dah-var rah" means 'in a bad matter' or 'regarding evil'. "kee" means 'for' or 'because'. "kol-ah-shehr" means 'all that'. "yah-khof-etz" means 'he desires'. "yah-ah-seh" means 'he will do'. The verse is giving a warning about the power of this being.
[ECC.8.4] In which the word of the king is dominion, and who will say to him what you will do? [§]
ba'asher devar-melech shilton u'mi yomar-lo mah-ta'aseh
This verse describes a situation where a king's word is law, and no one dares question his actions. 'Ba'asher' means 'in which' or 'where'. 'Devar-melech' is 'word of king'. 'Shilton' means 'dominion' or 'rule'. 'U'mi' is 'and who'. 'Yomar-lo' is 'will say to him'. 'Mah-ta'aseh' is 'what you will do'.
[ECC.8.5] A keeper of commandment will not know a bad thing, and a time and judgement the heart of a wise one knows. [§]
sho-mer mee-tsvah lo yeh-dah dah-var rah veh-et oo-mish-pat yeh-dah lev cha-cham
This verse describes the fate of one who keeps commandments and the wisdom of a discerning heart. "Sho-mer" means keeper or guardian. "Mitzvah" means commandment. "Yeh-dah" means to know. "Dah-var" means thing or matter. "Rah" means bad or evil. "Et" means time. "Mish-pat" means judgement or justice. "Lev" means heart. "Cha-cham" means wise.
[ECC.8.6] For to all purpose there is a time and judgement, for the misfortune of the human is great upon him. [§]
Ki lechol chefetz yesh et u mishpat, ki ra’at ha adam rabah alav.
This verse speaks to the timing of all things. 'Ki' means 'for' or 'because'. 'Lecol' means 'to all'. 'Chefetz' means 'desire' or 'purpose'. 'Yesh' means 'there is'. 'Et' means 'time'. 'U mishpat' means 'and judgement'. 'Ki' is again 'for' or 'because'. 'Ra’at' means 'evil' or 'misfortune'. 'Ha adam' means 'the human'. 'Rabah' means 'is great'. 'Alav' means 'upon him'.
[ECC.8.7] For we do not know what will be, for as it will be, who will tell it to him? [§]
ki-ei-ne-nu yo-de-a mah-she-yi-hye ki ka-a-sheh yi-hye mi ya-gid lo
This verse discusses the unknowability of the future. "ki" means "for" or "because". "ei-ne-nu" means "we do not". "yo-de-a" means "know". "mah-she-yi-hye" means "what will be". "ka-a-sheh" means "as". "yi-hye" means "it will be". "mi" means "who". "ya-gid" means "will tell". "lo" means "to him".
[ECC.8.8] No one rules over the wind to confine the wind, and there is no rule in the day of death, and there is no sending forth in war, and a wicked person will not deliver his master. [§]
Ein adam shalit baruach likhlo et-haruach ve-ein shilton beyom hamavet ve-ein mishlakhat bamikhama velo yemalet resha et-be'alav.
This verse discusses the inability of humanity to control certain forces. 'Ein adam' means 'no man' or 'no one.' 'Shalit' means 'rules' or 'has dominion.' 'Baruach' means 'over the wind/spirit.' 'Likhlo' means 'to confine.' 'Et-haruach' refers to 'the wind/spirit' as a direct object. 'Ve-ein shilton' means 'and there is no rule.' 'Beyom hamavet' means 'in the day of death.' 'Ve-ein mishlakhat' means 'and there is no sending forth.' 'Bamikhama' means 'in war.' 'Velo yemalet' means 'and a wicked person will not deliver.' 'Resha' refers to a wicked person. 'Et-be'alav' means 'his master.'
[ECC.8.9] I saw all of this, and I gave my heart to every work that has been done under the sun. It was a time when the human ruled over the human to his detriment. [§]
Et-kol-zeh ra'iti venaton et-libi lekhal-ma'aseh asher na'asah tachath hashamash, eit asher shalath ha'adam be'adam lerah lo.
This verse describes the speaker observing everything that has been done under the sun, and giving his heart to understanding all the work that is done by humanity. Specifically, it notes a time when humanity ruled over humanity to its detriment. "Et" is a particle marking the direct object. "Zeh" means 'this', referring to all that has been seen. "Ra'iti" is 'I saw'. "Naton" means 'I gave'. "Libi" means 'my heart'. "Ma'aseh" means 'work' or 'deed'. "Na'asah" means 'was done'. "Tachath hashamash" means 'under the sun'. "Eit" means 'time'. "Shalath" means 'ruled'. "Ha'adam" means 'the human'. "Lerah lo" means 'to evil for him', meaning 'to his detriment'.
[ECC.8.10] And so I have seen the wicked buried, and they came, and from a holy place they walked, and they were forgotten in the city where they had done such things. Also, this is futility. [§]
oo-ve-khen ra-ee-tee re-sha-eem ke-boo-reem va-voo oo-mim-ko-mo ka-dosh ye-ha-leh-khoo ve-yish-ta-keh-khoo ba-eer a-sher khen-ah-soo gam-zeh ha-vel
This verse describes the fate of the wicked. They are buried and then, unexpectedly, they walk from a holy place and are forgotten in the city where they acted wickedly. The final statement concludes that all of this is vanity or futility.
[ECC.8.11] Which sayings of deeds of evil are not quickly done, therefore the heart of the sons of humankind is full in them to do evil. [§]
asher ein na'asah pitgam ma'aseh harah meherah al ken male lev benei ha'adam bahem la'asot rah.
This verse describes a situation where prophetic warnings are not immediately fulfilled, leading people to believe they can act wickedly without consequence. "Asher" means "which". "Ein" means "is not". "Na'asah" means "done". "Pitgam" means "saying/decree". "Ma'aseh" means "work/deed". "Harah" means "evil". "Meherah" means "quickly". "Al ken" means "therefore". "Male" means "full". "Lev" means "heart". "Benei ha'adam" means "sons of humankind". "Bahem" means "in them". "La'asot" means "to do". "Rah" means "evil".
[ECC.8.12] Which a sinner does evil, a little at a time, and prolongs it to himself; for I also know that it will be good to those who fear the Gods, which they fear before Him. [§]
asher choteh oseh ra me'at u'ma'arich lo; ki gam-yodea ani asher yihyeh-tov l'yirei haElohim asher yir'u milpanav.
This verse discusses the consequences of sin and the blessings for those who fear the Gods. 'Asher' means 'which' or 'that'. 'Choteh' means 'sinner'. 'Oseh' means 'doing' or 'maker'. 'Ra' means 'evil' or 'bad'. 'Me'at' means 'a little' or 'some'. 'U'ma'arich' means 'and prolonging' or 'and extending'. 'Lo' means 'to him'. 'Ki' means 'for' or 'because'. 'Gam' means 'also'. 'Yodea' means 'knowing'. 'Ani' means 'I'. 'Yihyeh' means 'will be'. 'Tov' means 'good'. 'L'yirei' means 'to those who fear'. 'HaElohim' means 'the Gods'. 'Asher' again means 'which' or 'that'. 'Yir'u' means 'they fear'. 'Milpanav' means 'before Him'.
[ECC.8.13] And goodness will not be to the wicked, and they will not lengthen days like a shadow, because they do not fear the Gods. [§]
ve-tov lo-yi-hyeh la-rashah ve-lo ya-arikh yamim ka-tzel asher eynenu yareh mil-pnei Elohim.
This verse discusses the fate of the wicked. "tov" means good, "rashah" means wicked, "yamim" means days, "tzel" means shadow, "yareh" means fear, and "Elohim" refers to the Gods. The verse states that goodness will not be to the wicked, and their days will not be lengthened like a shadow, because they do not fear the Gods.
[ECC.8.14] There is futility which is done on the earth, that there are righteous ones to whom comes as the doing of the wicked, and there are wicked ones to whom comes as the doing of the righteous. I have said that even this is futility. [§]
yesh-hevel asher na'asah al-ha'aretz asher yesh tzadikim asher magi'a alehem kema'aseh ha'reshayim veyesh reshayim shemagi'a alehem kema'aseh hatzadikim amarti shegam-zeh havel.
This verse discusses the seeming injustice in the world. 'Hevel' means vanity or futility. The verse observes that righteous people sometimes experience the fate of the wicked, and wicked people sometimes experience the fate of the righteous. The speaker then declares that this observation itself is 'hevel', meaning it is also futile or pointless.
[ECC.8.15] And I praised joy, for there is nothing good for a person under the sun except to eat and to drink and to be joyful, and it will accompany him in his labor, the days of his life, which the Gods have given to him under the sun. [§]
ve-shib-bach-ti a-ni et-ha-sim-chah a-sher ein-tov la-a-dam tach-at ha-she-mesh ki if-le-e-chol ve-lis-tot ve-lis-mo-ach ve-hu yel-ven-nu ba-a-mal-o ye-mei cha-ya-yo a-sher na-tan-lo ha-el-oh-im tach-at ha-sha-mesh.
This verse discusses finding joy in life's simple pleasures – eating, drinking, and being joyful – as a gift from the Gods. It acknowledges the toil of life but suggests that this toil is accompanied by the Gods’ presence and is a gift given to humanity. The phrase “tachat hashemesh” means “under the sun” and can be interpreted as ‘in this life’.
[ECC.8.16] As I have given my heart to know wisdom and to see the matter that is done on the earth, for also by day and by night sleep is not in their eyes. [§]
ka-asher nat-tee et-liv-ee la-da-at chok-mah ve-lir-ot et-ha-in-yan asher na-ah-sah al-ha-ah-retz kee gam bay-yom u-bal-lah-yah sheh-nah be-eyn-av ee-nen-no ro-eh.
This verse describes the speaker’s dedication to understanding wisdom and observing the affairs of the earth. It notes that even during day and night, sleep does not come to their eyes – they are constantly vigilant and observant. The speaker has given their heart to knowing wisdom and seeing the matter that is done on the earth.
[ECC.8.17] And I have seen all the work of the Gods, because humanity is unable to find the work that has been done under the sun, for the reason that humanity labors to search and does not find. And even if a wise person claims to know, they will be unable to find it. [§]
Ve-ra'iti et kol ma'aseh ha-Elohim, ki lo yuchal ha-adam limtzo et ha-ma'aseh asher na'asah tachat ha-shemesh, b'shel asher ya'amol ha-adam le-bakeish ve-lo yimtza, ve-gam im yo'mar he-chacham lada'at, lo yuchal limtzo.
This verse describes the speaker having seen all the work of the Gods, and states that humanity is incapable of discovering the work that has been done under the sun. Even if a wise person claims to know, they will still be unable to discover it. The verse emphasizes the limitations of human understanding.
ECC.9
[ECC.9.1] For all of this I have put into my heart, to explore all of this: that the righteous and the wise and their servants all fall into the hand of the Gods. Also, love and hate, humankind does not know everything that is before them. [§]
ki et-kol-zeh natati el-libi velavor et-kol-zeh asher hatzaddikim vehachamim va'avadehem beyad ha'elohim gam-ahava gam-sina' ein yodea ha'adam hakol lifanehem.
This verse discusses the speaker's contemplation of life's complexities, particularly how rewards and punishments are distributed. The speaker observes that the righteous, the wise, and their servants all ultimately fall into the hands of 'the Gods'. It highlights the human inability to fully understand the divine plan, noting that both love and hate are beyond our complete comprehension, and all things are before 'the Gods'.
[ECC.9.2] Everything happens as it happens to everyone, one chance for the righteous and for the wicked, for the good and for the pure, and for the impure, and for the one who sacrifices and for the one who does not sacrifice, as good as the sinner, the one who swears as the oath fears. [§]
hakol kaasher lakol mikreh echad latzaddik velarasha latov velatahor velatame velazoveh velasher einenu zoveh kattov kachota hanishba kaasher shvua yereh.
This verse discusses the seemingly random nature of life's events. 'hakol' means 'the all' or 'everything'. 'kaasher' means 'as'. 'lakol' means 'to the all' or 'to everyone'. 'mikreh' means 'chance' or 'occurrence'. 'echad' means 'one'. 'latzaddik' means 'to the righteous'. 'velarasha' means 'and to the wicked'. 'latov' means 'to the good'. 'velatahor' means 'and to the pure'. 'velatame' means 'and to the impure'. 'velazoveh' means 'and to the one who sacrifices'. 'velasher einenu zoveh' means 'and to the one who does not sacrifice'. 'kattov kachota' means 'as good as the sinner'. 'hanishba' means 'the one who swears'. 'kaasher shvua yereh' means 'as the oath fears'. It means chance happens to everyone equally.
[ECC.9.3] This is bad in all that is done under the sun, because one event befalls everyone, and also the heart of the sons of man is full of evil and madness is in their hearts during their lives, and afterwards to the dead. [§]
zeh | ra, bekol asher na'aseh tachat hashemesh ki-mikreh echad lakol vegam lev benei haadam malei ra vehollelot bilvavam bechayehem ve'acharav el-hametim.
This verse describes the perceived negativity and futility of life under the sun. 'Zeh' means 'this'. 'Ra' means 'evil' or 'bad'. 'Bekol asher na'aseh' means 'in all that is done'. 'Tachat hashemesh' means 'under the sun'. 'Mikreh echad lakol' means 'one event for all'. 'Lev benei haadam' means 'the heart of the sons of man'. 'Malei ra' means 'full of evil'. 'Hollelot bilvavam' means 'madness in their hearts'. 'Bechayehem' means 'in their lives'. 'Ve'acharav el-hametim' means 'and afterwards to the dead'. The verse essentially says that all experience the same fate, and the hearts of humans are filled with evil and madness during their lives, ultimately leading to death.
[ECC.9.4] That whoever is chosen to all the living there is security, that to a living dog it is good than the dead lion. [§]
kee mee asher yevuchar el kol-hahayim yesh bitachon kee-lekelev chai hu tov min-haarieh hamet.
This verse uses several key terms. "kee" means "that" or "because". "asher" means "who" or "which". "yevuchar" means "is chosen". "el" means "to" or "for". "kol-hahayim" means "all life" or "all the living". "yesh" means "there is". "bitachon" means "security" or "trust". "kee" again means "that" or "because". "lekelev" means "to a dog". "chai" means "living". "hu" means "he" or "it" is". "tov" means "good". "min" means "than". "haarieh" means "the lion". "hamet" means "the dead". The verse speaks of a choice between a living dog and a dead lion.
[ECC.9.5] For the lives know that they will die, and the dead do not know anything at all. Neither do they have any further reward, for their memory is forgotten. [§]
ki ha-khay-yim yo-de-im she-ya-mu-tu ve-ha-me-tim e-i-nam yo-de-im me-u-mah ve-en-od la-hem sa-khar ki nish-kha-kh zikh-ram.
This verse speaks about the knowledge of life and death. 'Khayyim' means 'lives' or 'living ones', and 'metim' means 'dead ones'. The verse states that the living know they will die, while the dead know nothing at all. It concludes that they have no further reward, as their memory is forgotten.
[ECC.9.6] Also their love, also their hatred, also their jealousy have already perished, and they have no portion anymore forever in all that was done under the sun. [§]
gam ahavatam gam sine’atam gam qin’atam kevar avada vechelek ein lahem od leolam bekhol asher na’asah tachat hashemesh.
This verse discusses the complete and permanent loss of a people’s share in anything done under the sun, because of their love, hatred, and jealousy. 'Gam' means 'also' or 'even'. 'Ahavatam' is their love. 'Sine’atam' is their hatred. 'Qin’atam' is their jealousy. 'Kevar' means 'already'. 'Avada' means 'is lost' or 'has perished'. 'Vechelek' means 'and a portion'. 'Ein lahem' means 'they have no'. 'Od' means 'anymore'. 'Leolam' means 'forever'. 'Bekhol asher' means 'in all that'. 'Na’asah' means 'was done'. 'Tachat hashemesh' means 'under the sun'.
[ECC.9.7] Go, eat your bread with joy, and drink your wine with a good heart, for the Gods have already been pleased with your works. [§]
lekh' ekhol b'simkhah lekhmekha ushte b'lev tov yeinekha ki k'var ratsah haElohim et ma'aseikha
This verse contains several key words related to God and action. "Lekh" means "go" or "walk". "Ekhol" means "eat". "B'simkhah" means "with joy". "Lekhmekha" means "your bread". "Ushte" means "and drink". "B'lev tov" means "with a good heart". "Yeinekha" means "your wine". "Ki" means "for" or "because". "K'var" means "already". "Ratsah" means "to be pleased with" or "to accept". "HaElohim" is "the Gods". "Et" is a direct object marker. "Ma'aseikha" means "your works".
[ECC.9.8] Always let your garments be white, and may oil not be lacking upon your head. [§]
bekhal-et yihyu begadekha levanim veshemen al-roshekha al-yechasar.
This verse contains several key names and words. "Bekhal-et" means "in all time", or simply "always". "Yihyu" is a form of the verb "to be". "Begadekha" means "your garments". "Levanim" means "white". "Ve" means "and". "Shemen" means "oil". "Al-roshekha" means "upon your head". "Al-yechasar" means "may not be lacking". The verse is a command or instruction.
[ECC.9.9] Behold, life with a wife whom you have loved, all the days of your vanity which He has given to you under the sun, all the days of your vanity, for that is your portion in life and in your toil which you perform under the sun. [§]
re'eh khayim im-ishah asher-ahavtah kol-yemey khayey hevelekhah asher natan-lekhah takhat hashemesh kol yemey hevelekhah ki hu helqekha bakhayim uvamalehha asher-atah ameil takhat hashamash.
This verse speaks of enjoying life with the wife one loves. 'Khayim' means 'life', 'ishah' is 'woman' or 'wife', 'asher' means 'that' or 'which', 'ahavtah' is 'you loved', 'yemey' means 'days of', 'hevelekhah' means 'your vanity' or 'your breath', 'takhat hashemesh' means 'under the sun', 'helqekha' means 'your portion', 'bakhayim' means 'in life', 'uvamalehha' means 'and in your toil', and 'ameil' means 'you toil'. The overall message is one of finding contentment in marriage and work, recognizing the temporary and ultimately insignificant nature of life ('vanity').
[ECC.9.10] All that your hand finds to do with your strength, do it, for there is no work, no planning, no knowledge, and no wisdom in the grave to which you are going there. [§]
kol asher timtza yadecha la'asot bekoachecha ase; ki ein ma'aseh vecheshvon vedat vechokhmah bish'ol asher ata holech shama.
This verse speaks about what one is able to do in their lifetime. 'Kol asher' means 'all that'. 'Timtza yadecha' means 'your hand finds' or 'you are able to do'. 'L'asot' means 'to do'. 'Bekoachecha' means 'with your strength'. 'Ase' means 'do'. 'Ki' means 'for' or 'because'. 'Ein' means 'there is not'. 'Ma'aseh' means 'work' or 'deed'. 'Vecheshvon' means 'and planning' or 'and account'. 'Vedat' means 'and knowledge'. 'Vechokhmah' means 'and wisdom'. 'Bish'ol' means 'in the grave' or 'in Sheol'. 'Asher' means 'which' or 'that'. 'Ata' means 'you'. 'Holech' means 'go' or 'walk'. 'Shama' means 'there'.
[ECC.9.11] I have seen under the sun that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor wealth to the understanding, nor favor to those who know. For time and chance happen to everyone. [§]
shavti v’ra’oh tachat hashemesh ki lo lakalim hamerotz v’lo lagibborim hamilchama v’gam lo lachchamim lechem v’gam lo lanvonim osher v’gam lo layode’im chen ki et va-fega yikreh et kulam.
This verse discusses how success in life doesn't consistently favor certain types of people. 'Shavti v’ra’oh' means 'I have seen under the sun'. 'Lakalim' means 'to the foolish', 'hamerotz' means 'the race'. 'Lagibborim hamilchama' means 'to the strong in battle'. 'Lachchamim lechem' means 'to the wise, bread (sustenance)'. 'Lanvonim osher' means 'to the understanding, wealth'. 'Layode’im chen' means 'to those who know, favor'. 'Et va-fega yikreh et kulam' means 'time and chance happen to everyone'.
[ECC.9.12] For also, the human does not know their fate, like fish that are seized in a bad trap, and like birds that are held in a snare. So, the children of the human are likened to a bad time, when it falls upon them suddenly. [§]
Ki gam lo-yeda ha-adam et-ito kadagim shen-echazim bimetzoda ra'a ukhatziporim ha-achuzot bapach kahem yukashim benei ha-adam le'et ra'a k'shetipol aleihem pittam.
This verse speaks about humanity's lack of knowledge regarding their fate. It uses analogies of fish caught in a net and birds caught in a snare to illustrate how unexpectedly misfortune can befall people. 'Ki' means 'for', 'gam' means 'also', 'lo-yeda' means 'does not know', 'ha-adam' means 'the human', 'et-ito' means 'their time/fate', 'kadagim' means 'like fish', 'shen-echazim' means 'that are seized', 'bimetzoda ra'a' means 'in a bad net/trap', 'uchatziporim' means 'and birds', 'ha-achuzot' means 'that are held', 'bapach' means 'in a snare', 'kahem' means 'so them/like that', 'yukashim' means 'they are likened', 'benei ha-adam' means 'children of the human', 'le'et ra'a' means 'to a bad time', 'k'shetipol' means 'when it falls', 'aleihem' means 'upon them', 'pittam' means 'suddenly'.
[ECC.9.13] Also this I have seen is wisdom under the sun and great it is to me. [§]
Gam-zo-eh ra-ee-tee choch-mah tach-at ha-shah-mesh oo-gdolah hee el-ay.
This verse contains several key words. "Gam" means 'also'. "Zo-eh" means 'this'. "Ra-ee-tee" means 'I have seen'. "Choch-mah" means 'wisdom'. "Tach-at" means 'under'. "Ha-shah-mesh" means 'the sun'. "Oo" means 'and'. "Gdolah" means 'great'. "Hee" means 'it is'. "El-ay" means 'to me'. Therefore the verse speaks of something seen that is great to the speaker.
[ECC.9.14] A small city, and few people were in it, and a great king came against it and surrounded it, and he built large fortifications on it. [§]
eer ketanah va-anashim bah me-at u-vah-eleha melech gadol ve-savav otah u-vanah aleha metzodim gedolim.
This verse describes a small city with few people, and a great king coming against it, surrounding it, and building large siege works against it. "Eer" means city. "Ketanah" means small. "Anashim" means people. "Bah" means in it. "Me-at" means few. "Vah" is a conjunction meaning and. "Eleha" means to it. "Melech" means king. "Gadol" means great. "Savav" means surrounded. "Otah" means it. "Banah" means built. "Aleha" means on it. "Metzodim" means siege works/fortifications. "Gedolim" means large.
[ECC.9.15] And he found in it a poor man, wise, and he delivered the city with his wisdom. And mankind did not remember that poor man. [§]
oo-mah-tsah bah-ah ee-sh mees-ken khah-khahm oo-mil-lat-hoo-ah et-hah-eer be-khakh-mah-toh ve-ah-dahm lo zah-kahr et-hah-eesh ham-ees-ken ha-hoo
This verse describes a poor but wise man who saved a city through his wisdom, but was then forgotten by the people. The words break down as follows:
* וּמָ֣צָא (oo-mah-tsah) - and found
* בָ֗הּ (bah) - in it (the city)
* אִ֤ישׁ (eesh) - a man
* מִסְכֵּן֙ (mees-ken) - poor, needy
* חָכָ֔ם (khah-khahm) - wise
* וּמִלַּט־ה֥וּא (oo-mil-lat-hoo-ah) - and he delivered
* אֶת־הָעִ֖יר (et-hah-eer) - the city
* בְּחָכְמָת֑וֹ (be-khakh-mah-toh) - with his wisdom
* וְאָדָם֙ (ve-ah-dahm) - and mankind/people
* לֹ֣א זָכַ֔ר (lo zah-kahr) - did not remember
* אֶת־הָאִ֥ישׁ (et-hah-eesh) - the man
* הַמִּסְכֵּ֖ן (ham-ees-ken) - the poor (man)
* הַהֽוּא (ha-hoo) - that (one)
[ECC.9.16] And I said, "I am good wisdom over strength, and the wisdom of the poor person is despised, and their words are not heard." [§]
ve'amarti ani tovah chachmah mig'vurah vechachmat hamisken bezuyah udevarav einam nishma'im.
This verse consists of a speaker declaring their own wisdom as superior to that of a strong person, and further states that the wisdom of the poor person is despised, and their words are not heard. The words are quite direct, and a literal translation will reflect that.
[ECC.9.17] The words of the wise ones are heard with calmness, from the shouting of a ruler over the fools. [§]
div-ray kha-kha-meem be-na-khat nish-mah-eem mee-zah-ah-kat mo-shehl bak-see-leem
This verse consists of several words. 'Div-ray' means 'words'. 'Kha-kha-meem' means 'wise ones'. 'Be-na-khat' means 'with calmness' or 'gently'. 'Nish-mah-eem' means 'are heard'. 'Mee-zah-ah-kat' means 'from the shouting'. 'Mo-shehl' means 'of a ruler'. 'Bak-see-leem' means 'over fools'. Thus, the verse speaks about the manner in which the words of wise ones are received versus the shouting of a ruler over fools.
[ECC.9.18] Goodness is better than weapons, and one sinner destroys much goodness. [§]
toh-vah khakh-mah meek-lay ker-av veh-kho-teh eh-khad yeh-ah-bed toh-vah har-beh
This verse contrasts wisdom with weapons and highlights how a single sinner can destroy much goodness. 'Tovah' means goodness or benefit. 'Chakhmah' means wisdom. 'Klei kerav' literally means 'tools of battle' or 'weapons'. 'Choteh' means sinner. 'Echad' means one. 'Ye'abed' means to destroy. 'Harbeh' means much or many.
ECC.10
[ECC.10.1] The flies of death will dry up and bring forth a pharmacist’s oil, which is more valuable than wisdom and than the honor of foolishness, even a little. [§]
zəvūḇê māvet yavʾîsh yaviḇaʿ šemen rōqêaḥ yāqār mēḥākmā mikkāvōd sɪklūt məʿāṭ.
This verse uses poetic parallelism to extol the value of divine wisdom. "Zəvūḇê māvet" literally means "flies of death", a metaphorical expression for things that cause decay or are associated with death. "Yavʾîsh yaviḇaʿ" means "it will dry up and bring forth". "Šemen rōqêaḥ" means "oil of the pharmacist", referring to a precious and carefully prepared oil. "Yāqār" means "precious" or "valuable". "Mēḥākmā" means "than wisdom". "Mikkāvōd sɪklūt" means "than the honor of foolishness". "Məʿāṭ" means "little". The verse contrasts something associated with death with the value of wisdom, highlighting wisdom’s superiority.
[ECC.10.2] The heart of the wise is to the right, and the heart of the foolish is to the left. [§]
lev khakham li-ymino ve-lev kesil li-smolo
This verse uses parallelism to contrast the heart of the wise with the heart of the foolish. 'Lev' means heart. 'Khakham' means wise. 'Ymino' means to the right. 'Kesil' means foolish. 'Smolo' means to the left. The verse is using right and left symbolically, with the right representing favor and the left representing opposition or misfortune.
[ECC.10.3] And also, in the way when the foolish one walks, his heart is lacking, and he says to everyone, "He is foolish." [§]
ve-gam-ba-derech keshe-hasachal holech libbo chaser ve-amar la-kol sachal hu.
This verse discusses the foolish person's behavior and lack of understanding. "ve-gam" means "and also". "ba-derech" means "in the way" or "on the path". "keshe" means "when". "hasachal" means "the foolish one". "holech" means "walks". "libbo" means "his heart". "chaser" means "lacking" or "deficient". "ve-amar" means "and he says". "la-kol" means "to everyone". "sachal" means "foolish". "hu" means "he".
[ECC.10.4] If a spirit of the ruler rises upon you, do not settle in your place, because a healer will leave great sins. [§]
im-ruach ham-moshel ta'aleh aleycha mekomcha al-tanach ki marpea yanich chata'im gedolim.
This verse discusses a spirit of rulership or governance that arises within a person. It advises that if this spirit overwhelms someone, they should not settle or rest, because a healer will leave great sins. Here's a breakdown: 'im' - if; 'ruach' - spirit; 'ham-moshel' - the ruler; 'ta'aleh' - will rise; 'aleycha' - upon you; 'mekomcha' - your place; 'al-tanach' - do not rest; 'ki' - because; 'marpea' - a healer; 'yanich' - will leave; 'chata'im' - sins; 'gedolim' - great.
[ECC.10.5] There is evil that I have seen under the sun, like an error that proceeds from before the ruler. [§]
Yesh ra'ah ra'iti tachath hashamash kishgagah sheyotza milifnei hashallit.
This verse describes a negative situation observed "under the sun". Specifically, it speaks of an error or misfortune coming from the authority or ruler. "Yesh" means 'there is'. "Ra'ah" means 'evil' or 'bad'. "Ra'iti" means 'I have seen'. "Tachath hashamash" is a common idiom meaning 'under the sun' or 'on Earth'. "Kishgagah" means 'error' or 'mistake'. "Sheyotza" means 'that comes out' or 'that proceeds'. "Milifnei hashallit" means 'from before the ruler' or 'from the authority'.
[ECC.10.6] The wisdom is given to many in the heights, and the wealthy will reside in the low places. [§]
nit-tan ha-se-khel ba-mer-o-mim ra-bim ve-a-shi-rim ba-she-fel ye-she-vu
This verse describes how wisdom is given to many in high places, and the wealthy will reside in low places. "Nit-tan" means 'given'. "Ha-se-khel" means 'the wisdom'. "Ba-mer-o-mim" means 'in the heights'. "Ra-bim" means 'many'. "Ve-a-shi-rim" means 'and the wealthy'. "Ba-she-fel" means 'in the low places'. "Ye-she-vu" means 'they will reside'.
[ECC.10.7] I saw servants on horses, and rulers walking like servants on the earth. [§]
ra'iti avadim al-susim ve'sarim hol'khim ka'avadim al-ha'aretz
This verse describes a vision of a reversal of roles. 'Ra'iti' means 'I saw'. 'Avadim' means 'servants' or 'slaves'. 'Al-susim' means 'on horses'. 'Ve'sarim' means 'and rulers'. 'Hol'khim' means 'walking'. 'Ka'avadim' means 'like servants'. 'Al-ha'aretz' means 'on the earth'. The verse depicts a scene where the translator saw servants riding on horses, and rulers walking as if they were servants on the earth.
[ECC.10.8] The one who digs a pit will fall into it, and the one who breaks a fence will be bitten by a snake. [§]
chopher goomatz bo yippol uforetz gader yishchennu nachash.
This verse uses several nouns and verbs relating to digging, breaking, and being bitten. 'Chopher' means 'digger', 'goomatz' is a pit or hole, 'bo' means 'in it', 'yippol' means 'he will fall', 'foretz' means 'breaker', 'gader' means 'fence', 'yishchennu' means 'he will be bitten', and 'nachash' means 'snake'. The verse describes the consequence of certain actions - digging a pit or breaking a fence - leading to negative outcomes.
[ECC.10.9] One who carries stones shapes them. One who cleaves trees establishes them in them. [§]
masi'a avanim ye'atzev bahem boqe'a etzim yisaken bam
This verse describes someone working with stone and wood. 'masi'a avanim' means 'one who lifts stones' or 'one who carries stones'. 'ye'atzev bahem' means 'shapes in them'. 'boqe'a etzim' means 'one who cleaves trees'. 'yisaken bam' means 'establishes in them' or 'sets them up in them'. The verse depicts a craftsman at work, forming and establishing things with stone and wood.
[ECC.10.10] If the iron is blunt, and it does not restore the edge, then strength will increase, and an advantage of the fitted is wisdom. [§]
im-keh-ah ha-bar-zel ve-hu lo-pah-nim kil-kal va-cha-ya-lim ye-gah-ber ve-yit-ron ha-khash-eer chak-mah
This verse describes the importance of sharpening an axe. 'keh-ah' refers to dullness. 'bar-zel' means iron, referring to the axe head. 'pah-nim' implies the face or edge. 'kil-kal' means to sharpen or restore. 'cha-ya-lim' implies strength or power. 'ye-gah-ber' means to increase or prevail. 'yit-ron' means advantage or surplus. 'ha-khash-eer' means the prepared or fitted. 'chak-mah' means skill or wisdom.
[ECC.10.11] If the deceiver bites you without warning, then there is no advantage to the master of language. [§]
im-yish-shok ha-nah-hash be-lo-lah-hash ve-ein yit-ron le-va-al ha-lash-on
This verse uses metaphorical language. 'Nahash' refers to a snake, but often carries the connotation of a deceiver or trickster. 'Lashon' means tongue or language. The verse speaks of being bitten by a deceiver without warning, and there being no advantage to possessing skillful language in such a situation. 'Yitrōn' means advantage or superiority.
[ECC.10.12] The words of the mouth of the wise are favor, and the lips of the fool will swallow him. [§]
Divrei fee-chacam chen v’sif’tot k’sil t’val’enu
This verse consists of several words. “Divrei” means “words of.” “Fee” means “mouth.” “Chacam” means “wise.” “Chen” means “favor” or “grace.” “V’sif’tot” means “and lips of.” “K’sil” means “fool.” “T’val’enu” means “will swallow him.” This is a proverb contrasting the pleasant results of wise speech with the destructive consequences of foolish speech.
[ECC.10.13] The beginning of the words of his mouth is foolishness, and the end of his mouth is evil delusion. [§]
teh-hee-laht dee-vrei-pee-hoo sik-loot veh-ah-khah-reet pee-hoo ho-leh-loot rah-ah.
This verse describes the beginning and end of someone's speech. "Tehillaht" means the beginning. "Divrei-peehoo" means the words of his mouth. "Sikloot" means foolishness. "Veh-ah-khah-reet" means and the end. "Pee-hoo" again means his mouth. "Holeloot" means delusion or madness. "Rah-ah" means evil or bad.
[ECC.10.14] And the foolish one will increase words. The human does not know what will be, and what will be after him, who will tell him? [§]
ve-has-sa-kal yar-beh de-va-rim lo-ye-da ha-a-dam mah-she-yih-yeh va-a-sher yih-yeh mei-a-cha-rav mi ya-gid lo.
This verse discusses the folly of excessive speech and the inability to know the future. "has-sa-kal" means 'the foolish one.' "yar-beh" means 'will increase.' "de-va-rim" means 'words.' "lo-ye-da" means 'does not know.' "ha-a-dam" means 'the human.' "mah-she-yih-yeh" means 'what will be.' "va-a-sher yih-yeh" means 'and what will be.' "mei-a-cha-rav" means 'after him.' "mi ya-gid lo" means 'who will tell him.'
[ECC.10.15] The labor of the fools will weary them, that they do not know how to go to a city. [§]
a-mal hak-see-leem teh-yah-geh-nu, ah-shehr lo-yah-dah-lah-lekh-het el-eer.
This verse describes the labor of fools. "Amal" means labor or toil. "Hak-see-leem" means "the fools." "Teh-yah-geh-nu" means "will weary them." "Ah-shehr" means "that" or "which". "Lo-yah-dah" means "they do not know". "Lah-lekh-het" means "to go". "El" means "to". "Eer" means "city". Therefore, the verse is talking about the toil of fools and their inability to get to the city.
[ECC.10.16] To you, God, is the land whose king is a youth, and your princes in the morning will eat. [§]
I-lakh eretz she-mal-khekh na-ar ve-sa-rai-khah bah-bokher yo-khelu
This verse uses several names for God. "I-lakh" is a possessive form of 'El', meaning 'to you, God'. 'Eretz' means 'land' or 'earth'. 'She-mal-khekh' means 'whose king'. 'Na-ar' means 'young man', but in this context likely means 'one who is inexperienced' or 'a youth'. 'Ve-sa-rai-khah' means 'and your princes'. 'Bah-bokher' means 'in the morning'. 'Yo-khelu' means 'they will eat'. The verse is a prophetic statement about a land whose ruler is inexperienced and whose princes will consume resources early in the morning.
[ECC.10.17] Happy is the land whose king is a son of the free, and whose princes eat in time with power, and not with shame. [§]
Ashrecha eretz shemalchech ben-chorim vesareych ba'eth yo'chelu big'vura velo bash'ti.
This verse comes from Isaiah 3:9. "Ashrecha" means "Happy are you". "Eretz" means "land". "Shemalchech" means "whose king". "Ben-chorim" means "son of the free". "Vesareych" means "and your princes". "Ba'eth" means "in time". "Yo'chelu" means "they will eat". "Big'vura" means "with power". "Velo" means "and not". "Bash'ti" means "with shame".
[ECC.10.18] Through lazinesses, misfortune will be destroyed, and in lowliness of hands, the house will drip. [§]
Ba'atzlatyim yimakh ha'mekareh u'veshiflut yadayim yidlof habayit.
This verse describes the consequences of laziness and inaction. "Ba'atzlatyim" refers to 'in lazinesses' or 'through laziness'. "Yimakh" means 'will be destroyed' or 'will perish'. "Ha'mekareh" refers to 'the happening' or 'the occurrence' - essentially, misfortune. "U'veshiflut yadayim" means 'and in lowliness of hands' - implying a lack of effort or work. "Yidlof" means 'will leak' or 'will drip'. "Habayit" means 'the house'. The verse paints a picture of a house falling into disrepair due to a lack of maintenance.
[ECC.10.19] Those who make bread are mocked, and wine will gladden life, and the silver will suffice for everything. [§]
lish’chok osim lechem v’yayin y’samach chaim v’hakesef ya’aneh et hakol.
This verse discusses the importance of sustenance and resources in life. 'Lish’chok' suggests for mockery or derision, potentially referencing those who lack resources. 'Osim' means 'they make' or 'those who make'. 'Lechem' is bread, representing basic sustenance. 'V’yayin' is 'and wine', symbolizing joy or celebration. 'Y’samach' means 'will gladden' or 'will make joyful'. 'Chaim' means 'life'. 'V’hakesef' is 'and the silver', representing wealth or currency. 'Ya’aneh' means 'will answer' or 'will suffice'. 'Et hakol' means 'everything' or 'all things'.
[ECC.10.20] Also, do not curse the king, even in your thought, and do not curse the wealthy in the chambers of your bed. For the bird of the heavens will carry the voice, and the owner of wings will tell the matter. [§]
Gam b’mad’eka, melech, al-t’kaleil, u’v’chad’rei mish’kavecha, al-t’kaleil ashir, ki of ha’shamayim yoleich et ha’kol, u’va’al ha’k’nafayim yageid davar.
This verse contains a warning against cursing the king or the wealthy in private. It explains that even spoken words in secret will become known, as birds will carry the message and those with wings will report it.
ECC.11
[ECC.11.1] Send your bread upon the face of the waters, for in abundance of days you will find it. [§]
sha-lach lech-mech-cha al-peh-nei ha-ma-yim ki-ve-rov ha-ya-mim tim-tza-e-nu
This verse contains several key words. "Shalach" means "send". "Lechmechcha" is a combined word meaning "your bread". "Al-penei" means "on the face of". "Hamayim" means "the waters". "Ki" means "for" or "because". "Berov hayamim" means "in abundance of days" or "after many days". "Timtzaenu" means "you will find it". The verse is a directive encouraging the sending out of something, with a promise of eventual recovery.
[ECC.11.2] Give a portion to seven and also to eight, for you do not know what misfortune will come upon the land. [§]
ten-kheh-lek le-shiv-ah ve-gam le-shmo-nah ki lo tee-dah mah-yih-yeh rah-ah al-ha-ah-rets
This verse instructs to diversify investments, giving a portion to seven and also to eight. The reasoning provided is that one cannot know what misfortune will befall the land.
[ECC.11.3] If the clouds are filled with rain on the land, they will empty, and if a tree falls in the south, or if in the north, the place where the tree falls, there will be Yahveh. [§]
Im-yimaleu ha-avim geshem al-ha-aretz yariku ve-im-yippol etz ba-darom ve-im ba-tzafon mekom she-yippol ha-etz sham yehua.
This verse presents a series of conditional statements, dealing with natural occurrences and divine response. 'Im' signifies 'if'. 'Ha-avim' means 'the clouds'. 'Geshem' means 'rain'. 'Al-ha-aretz' means 'on the land'. 'Yariku' means 'they will empty'. 'Yippol' means 'it will fall'. 'Etz' means 'tree'. 'Ba-darom' means 'in the south'. 'Ba-tzafon' means 'in the north'. 'Mekom' means 'place'. 'Sham' means 'there'. 'Yehua' is a form of the verb 'to be', used here as a divine statement of being or happening.
[ECC.11.4] One who watches the wind will not sow, and one who looks at the clouds will not reap. [§]
shomeir ruach lo yizra v'ro'eh be'avim lo yiktzor
This verse describes the futility of relying on things outside of one's control. 'Shomeir ruach' literally means 'one who watches the wind.' 'Yizra' means 'to sow.' 'Ro'eh be'avim' means 'one who looks at the clouds.' 'Yiktzor' means 'to reap.' Therefore, the verse is about someone who waits for favorable conditions before acting, rather than taking action themselves.
[ECC.11.5] As you do not know the way of the wind, as bones in the full womb, so you will not know the work of the Gods which they will do with all things. [§]
ka-asher ein-kha yo-deh-a mah-derekh ha-ru-akh ka-atz-a-mim be-ve-ten ha-me-leh-ah kah-kha lo tei-dah et-ma-aseh ha-eloh-im asher ya-aseh et-ha-kol.
This verse uses comparative language to explain that just as one cannot know the way of the wind as it develops in the womb, so too one cannot understand the works of the Gods which they will complete. 'ka-asher' means 'as' or 'just as'. 'ein-kha' means 'you do not'. 'yo-deh-a' means 'know'. 'mah-derekh' means 'the way of'. 'ha-ru-akh' means 'the wind'. 'ka-atz-a-mim' means 'as bones'. 'be-ve-ten' means 'in the womb'. 'ha-me-leh-ah' means 'the full one'. 'kah-kha' means 'so'. 'lo tei-dah' means 'you will not know'. 'et-ma-aseh' means 'the work of'. 'ha-eloh-im' means 'the Gods'. 'asher' means 'which'. 'ya-aseh' means 'will do'. 'et-ha-kol' means 'all things'.
[ECC.11.6] In the morning sow your seed, and in the evening do not rest your hand, for you do not know which will prosper, this one or that one, and if both are equally good. [§]
Ba-boker zera et-zara'cha v'la'erev al-tanach yadecha ki-einca yodea ei zeh yichshar hazeh o-zeh v'im-shneihem ke-echad tovim.
This verse discusses the importance of consistent work. 'Ba-boker' means 'in the morning,' 'zera' means 'sow,' 'et-zara'cha' means 'your seed,' 'v'la'erev' means 'and in the evening,' 'al-tanach' means 'do not rest,' 'yadecha' means 'your hand,' 'ki-einca yodea' means 'for you do not know,' 'ei zeh yichshar hazeh o-zeh' means 'which of these will prosper or which,' 'v'im-shneihem ke-echad tovim' means 'and if both are equally good.' The verse encourages diligence by pointing out the uncertainty of success.
[ECC.11.7] And the light is sweet, and it is good for the eyes to see the sun. [§]
oo-mah-tok hah-ore veh-tov la-eh-nah-yim lee-roh-ot et-hah-shah-mesh
This verse describes the pleasantness of light and how good it is for the eyes to see the sun. 'oo-mah-tok' means sweet or pleasant. 'hah-ore' means 'the light'. 'veh-tov' means 'and good'. 'la-eh-nah-yim' means 'for the eyes'. 'lee-roh-ot' means 'to see'. 'et-hah-shah-mesh' means 'the sun'.
[ECC.11.8] For if a person lives many years, let him rejoice in all of them, and let him remember the days of darkness, for many will come, all that is vanity. [§]
ki im-shanim harbeh yihyeh ha-adam be-kulam yismach ve-yizkor et-yemei ha-choshech ki-harbeh yihyu kol-sheba ha-hevel.
This verse discusses the many years a person may live and the importance of remembering dark times. 'Shanim' means years, 'harbeh' means many, 'adam' means person, 'be-kulam' means in all of them, 'yismach' means will rejoice, 'yizkor' means will remember, 'yemei' means days of, 'ha-choshech' means the darkness, 'sheba' means that comes, and 'ha-hevel' means vanity or futility.
[ECC.11.9] Rejoice, young man, in your youth, and let it be good for your heart in the days of your youth. And walk in the ways of your heart and in the sights of your eyes, and know that upon all these things the Gods will bring you in judgment. [§]
səmaḥ baḥur bəyalduteyka vitiv’eka lib’ka bimey bəḥuroteka vəhalekh bədarkhey lib’ka ubəmər’ey ‘eyneyka vəda‘ ki ‘al-kol-’elleh yəvi’akha ha’elohim bamishpat.
This verse speaks of enjoying youth and following one's own heart, but also acknowledging that the Gods will bring judgment upon all actions. 'Baḥur' refers to a young man. 'Yalduteyka' is 'your youth.' 'Vitiv’eka lib’ka' means 'it will be good for your heart.' 'Bimey bəḥuroteka' means 'in the days of your youth.' 'Darkhey lib’ka' means 'the ways of your heart.' 'Mər’ey ‘eyneyka' means 'the sights of your eyes.' 'Ha’elohim' refers to the Gods. 'Bamishpat' means 'in judgment.'
[ECC.11.10] And remove anger from your heart and remove evil from your flesh, for youth and the dawn are vanity. [§]
vehaser ka'as milibechah veh'aver ra'ah mibesar'cha ki-hayaldut vehashacharut havel
This verse speaks to removing anger from one’s heart and evil from one’s flesh, as youth and the dawn are vanity. ‘V’ indicates ‘and’ connecting clauses. ‘Haser’ means ‘remove.’ ‘Ka’as’ means ‘anger.’ ‘Milibechah’ means ‘from your heart.’ ‘Aver’ means ‘pass’ or ‘remove.’ ‘Ra’ah’ means ‘evil.’ ‘Mibesar’cha’ means ‘from your flesh.’ ‘Ki’ means ‘for’ or ‘because.’ ‘Hayaldut’ means ‘youth.’ ‘Hashacharut’ means ‘the dawn’ or ‘early morning.’ ‘Havel’ means ‘vanity’ or ‘worthlessness.’
ECC.12
[ECC.12.1] Remember your creators in the days of your youth, before the days of adversity come, and the years draw near when you will say, "I have no delight in them." [§]
oozkor et borecha beechamey bochurotecha ad asher lo yavo yamei haraah vehigiu shanim asher tomar ein li vahem chefetz.
This verse instructs the reader to remember their creator during the days of their youth, before the days of hardship arrive, and before years come when one says they have no pleasure in them. 'Borecha' is the plural possessive form, 'your creators'.
[ECC.12.2] Until that the sun not darken and the light and the moon and the stars and will return the clouds after the rain. [§]
ad asher lo techshach hashemesh vehazor vehayareach vehacochavim veshavu he'avim achar hageshem.
This verse describes a time when the sun, the light, the moon, and the stars will not darken, and the clouds will return after the rain. Each word is translated literally. 'Ad' means 'until'. 'Asher' means 'that' or 'which'. 'Lo' is 'not'. 'Techshach' means 'to darken'. 'Hashemesh' means 'the sun'. 'Vehazor' means 'and the light'. 'Vehayarech' means 'and the moon'. 'Vehacochavim' means 'and the stars'. 'Veshavu' means 'and will return'. 'He'avim' means 'the clouds'. 'Achar' means 'after'. 'Hageshem' means 'the rain'.
[ECC.12.3] On the day that the keepers of the house will become weak, and the men of valor will stumble, and the grinding mills will cease because they are few, and the viewing places will darken in the towers. [§]
bayom sheyazuu shomrei habayit vehita'avu anshei hachayil uvatlu hatchanot ki mi'etu v'chashchu haro'ot ba'arubbot.
This verse describes a time of decline and hardship. "Bayom" means "on the day". "Sheyazuu" means "that will be weak". "Shomrei habayit" refers to "the keepers of the house". "Vehita'avu" means "and the strong men will stumble". "Anshei hachayil" means "the men of valor". "Uvatlu" means "and will cease". "Hatchanot" means "the grinding mills". "Ki mi'etu" means "for they are few". "V'chashchu" means "and will darken". "Haro'ot" means "the viewing places". "Ba'arubbot" means "in the towers".
[ECC.12.4] And the doors will be closed in the market at the sound of the mill, and he will rise to the sound of the bird, and all daughters of song will sing. [§]
ve-sug-roo de-la-ta-yim ba-shook bish-fal kol ha-ta-ha-nah ve-ya-koom le-kol ha-tzi-poor ve-yish-ha-hoo kol-benot ha-shir.
This verse describes a scene of quietude giving way to joyful sound. 've-sug-roo' means 'and they will close.' 'de-la-ta-yim' is 'the doors.' 'ba-shook' means 'in the market.' 'bish-fal kol' means 'at the sound of.' 'ha-ta-ha-nah' is 'the mill.' 've-ya-koom' means 'and he will rise.' 'le-kol' means 'to the sound of.' 'ha-tzi-poor' is 'the bird.' 've-yish-ha-hoo' means 'and all will sing.' 'kol-benot ha-shir' means 'all daughters of song'.
[ECC.12.5] Also from on high will they be seen, and the timid ones in the way. And the almond will sprout, and the locust will wither, and the mourning dove will bring forth. For the man walks to the house of his world, and the mourners go around the market. [§]
Gam migavoh yir'u v'chatchatim baderech v'yane'etz hashaked v'yistabel hachagav v'tafer haavyona ki holech haadam el beit olamo vesavvu bashuk hasofdim.
This verse describes a series of events signaling the return to mortality. 'Migavoh' means 'from on high,' suggesting something falling. 'Chatchatim' means 'the timid ones.' 'Baderech' means 'in the way/road.' 'Yane'etz' means 'will sprout.' 'Hashaked' means 'the almond.' 'Yistabel' means 'will wither.' 'Hachagav' means 'the locust.' 'Tafer' means 'will bring forth.' 'Haavyona' means 'the mourning dove.' 'Holech haadam' means 'the man walks.' 'El beit olamo' means 'to the house of his world' (meaning his grave). 'Savu bashuk hasofdim' means 'the mourners go around the market.'
[ECC.12.6] Until the cord of silver is not distant, and the lump of gold runs, and a jar is broken upon the spring, and the wheel runs to the pit. [§]
ad asher lo yerahhek hevel hakesef ve tarutz gullat hazahav ve tissaber kad al hamabbu va narutz hagagal el habor.
This verse uses several metaphorical images describing a societal collapse. 'ad asher' means 'until'. 'lo yerahhek' means 'not be distant'. 'hevel hakesef' is 'the cord of silver', metaphorically meaning wealth or trade. 'tarutz gullat hazahav' is 'run the lump of gold', meaning wealth will be exhausted and scattered. 'tissaber kad al hamabbu' is 'be broken a jar upon the spring', representing the loss of essential resources or societal foundations. 'narutz hagagal el habor' is 'run the wheel to the pit', symbolizing a cycle ending in destruction.
[ECC.12.7] And the dust will return to the earth as it was, and the spirit will return to the Gods which gave it. [§]
ve-ya-shov ha-a-far al-ha-a-retz ke-she-ha-yah ve-ha-ru-ach ta-shuv el-ha-elo-him a-sher ne-tan-ah
This verse describes the return of dust to the earth and the spirit to God. 've' means 'and'. 'ya-shov' means 'will return'. 'ha-a-far' means 'the dust'. 'al' means 'on' or 'to'. 'ha-a-retz' means 'the earth'. 'ke-she-ha-yah' means 'as it was'. 've-ha-ru-ach' means 'and the spirit'. 'ta-shuv' means 'will return'. 'el' means 'to'. 'ha-elo-him' means 'the Gods'. 'a-sher' means 'which' or 'that'. 'ne-tan-ah' means 'gave it'.
[ECC.12.8] Vapor, vapors said the Preacher, everything is vapor. [§]
Havayl Havaylim amar haKohelet hakol Havayl.
Havayl is a word meaning 'breath', 'vapor', or 'vanity'. It appears twice, and then as a plural 'Havaylim'. Kohelet is the name of the speaker, traditionally translated as 'the Preacher' or 'Ecclesiastes'. 'Hakol' means 'everything' or 'all'.
[ECC.12.9] And further, that the Gatherer was wise, he additionally taught knowledge to the people and carefully weighed matters, investigated, and corrected many proverbs. [§]
vəyōtēr šēhāya qōhelet ḥākām ʿōd limad daʿat ʾet-hāʿām vəʾizzēn vəḥiqqēr tiqqēn mšālîm harbēh.
This verse discusses the further activities of the one referred to as 'the Gatherer' (Qohelet) after already being wise. It states that this person additionally taught knowledge to the people, carefully weighed matters, investigated, and corrected many proverbs.
[ECC.12.10] The Teacher sought to find words of delight, and to write the uprightness of words of truth. [§]
biqesh Qohelet limtso divrei chefetz vekhatuv yosher divrei emet
This verse comes from Ecclesiastes 7:27. 'Qohelet' is the name of the speaker, traditionally translated as 'the Preacher' or 'the Teacher'. 'Divrei chefetz' means 'words of delight' or 'pleasing words'. 'Yosher divrei emet' means 'the uprightness of words of truth'. The verse describes Qohelet's search for meaningful and truthful words.
[ECC.12.11] The words of the wise are like goads, and like pegs planted in the gatherings of masters. They were given from one shepherd. [§]
Divrei chachamim kadarbonot uchemashmerot netu'im ba'alei asupot nitnu mereh echad.
This verse uses several key terms. "Divrei" means "words of". "Chachamim" refers to "wise ones". "Kadarbonot" means "like goads". "Uchemashmerot" means "and like pegs". "Netu'im" means "planted". "Ba'alei" means "masters of" or "belonging to". "Asupot" refers to "gatherings" or "assemblies". "Nitnu" means "were given". "Mereh" means "from a shepherd". "Echad" means "one". The verse is a metaphorical comparison between the words of the wise and tools used for guiding and securing.
[ECC.12.12] And more than them, son, be wary of making many books. There is no end, and much speech brings weariness to the flesh. [§]
v'yoter mehem beneh hizareh asot sefarim harbeh ein ketz velahag harbeh yegaat basar
This verse discusses the futility of excessive writing and speaking. "v'yoter" means "and more". "mehem" means "than them". "beneh" means "a son". "hizareh" means "be wary". "asot" means "to make". "sefarim" means "books". "harbeh" means "many". "ein ketz" means "there is no end". "velahag" means "and the speech". "yegaat" means "weariness". "basar" means "flesh". It is a warning against endless toil and the production of excessive written works.
[ECC.12.13] The conclusion of the matter is that everything has been considered. You must fear the Gods and keep their commandments, for this is the whole of humankind. [§]
sof davar hakol nishma et-haeloheem yera ve’et-mitzvotee shmor ki-zeh kol-haadam
This verse discusses the conclusion or ultimate purpose of all things. "Sof davar" means the end of the matter. "Hakol nishma" indicates that everything is heard or considered. "Eloheem" refers to the Gods. "Yera" means to fear or revere. "Mitzvotee" refers to the commandments. "Shmor" means to keep or guard. "Ze" means this or it. "Haadam" refers to humankind.
[ECC.12.14] For God will bring all deeds into judgment upon all hidden things, whether they are good or bad. [§]
Ki et-kol-ma'aseh ha-Elohim yavi bemishpat al kol ne'elam im-tov ve-im-ra.
This verse speaks of God judging all works. "Ki" means "for" or "because". "Et" is an untranslatable particle marking the direct object. "Kol" means "all". "Ma'aseh" means "work" or "deeds". "Ha-Elohim" means "the Gods". "Yavi" means "will bring". "Bemishpat" means "in judgment". "Al" means "upon". "Kol" again means "all". "Ne'elam" means "hidden things". "Im-tov" means "whether good". "Ve-im-ra" means "and whether bad".