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] Words of Kohelet, son of David, king in Jerusalem. [§]
Divrei Kohelet ben-David melech biYerushalem.
'Divrei' means 'words of', 'Kohelet' is a title meaning 'the Preacher' (Ecclesiastes), 'ben-David' means 'son of David', 'melech' means 'king', 'biYerushalem' means 'in Jerusalem'.
[ECC.1.2] Vanity of vanities, says the Preacher: vanity of vanities, all is vanity. [§]
Havel havalim amar Kohelet havel havalim hakol havel.
'Havel' means 'vanity', 'havalim' is the plural form meaning 'vanities', 'amar' means 'said', 'Kohelet' means 'the Preacher' (one who gathers or assembles), 'hakol' means 'all' or 'everything', and the second occurrence of 'havel' repeats the word 'vanity'.
[ECC.1.3] What advantage does a man have in all his labor which he works under the sun? [§]
mah-yitron la adam bechol amalo she-yaamol tachat ha shamesh
'mah' means 'what', 'yitron' means 'advantage' or 'profit', 'la adam' means 'for a man', 'bechol' means 'in all', 'amalo' means 'his labor', 'she-yaamol' means 'that he works' or 'that he toils', 'tachat' means 'under', 'ha shamesh' means 'the sun'.
[ECC.1.4] A generation goes, and a generation comes, and the earth stands forever. [§]
Dor holekh ve-dor ba ve-haaretz leolam omedet.
'Dor' means 'generation', 'holekh' means 'goes' or 'passes', 've-' is the conjunction 'and', 'ba' means 'comes', 'haaretz' means 'the earth', 'leolam' means 'forever' or 'to eternity', and 'omedet' means 'stands' or 'remains'.
[ECC.1.5] And the sun rose and the sun came to its place, the breathing, rising one, he is there. [§]
ve-zarach ha-shemesh u-va ha-shamesh ve-el-mekomo shoef zorach hu sham.
've-' means 'and', 'zarach' means 'rose' (the verb for sunrise), 'ha-shemesh' means 'the sun', 'u-va' means 'and came', 'ha-shamesh' repeats 'the sun', 've-el' means 'and to', 'mekomo' means 'its place', 'shoef' is a participle of the root sh-a-f meaning 'breathing' or 'living', 'zorach' is a participle of the root z-r-ch meaning 'rising', 'hu' means 'he', 'sham' means 'there'.
[ECC.1.6] Walking to the south and turning to the north, turning, turning, the wind goes, and over its surroundings the wind returns. [§]
holech el-darum ve-sovev el-tzafon sovev sovev holech ha-ruach ve-al sevivotav shav ha-ruach.
'holech' means 'walking' or 'going'. 'el-darum' means 'to the south'. 've-sovev' means 'and turning' or 'and going around'. 'el-tzafon' means 'to the north'. The second 'sovev' and third 'sovev' both mean 'turning' or 'circling'. The fourth 'holech' repeats 'walking/goes'. 'ha-ruach' means 'the wind'. 've-al' means 'and upon' or 'and over'. 'sevivotav' means 'its surroundings' or 'its circuit'. 'shav' means 'returns' or 'turns back'. The final 'ha-ruach' again means 'the wind'.
[ECC.1.7] All the rivers flowing to the sea, and the sea is not full, to the place that the rivers go, there they return to go. [§]
Kol han'chalim holkim el hayyam ve-hayam einenu maleh el makom she-han'chalim holkim sham hem shavim laleket.
'Kol' means 'all', 'han'chalim' means 'the rivers', 'holkim' means 'going/flowing', 'el' means 'to', 'hayyam' means 'the sea', 've' means 'and', the second 'hayyam' repeats 'the sea', 'einenu' means 'is not', 'maleh' means 'full', 'el' again 'to', 'makom' means 'place', 'she' means 'that/which', the second 'han'chalim' again 'the rivers', 'holkim' again 'going/flowing', 'sham' means 'there', 'hem' means 'they', 'shavim' means 'return', 'laleket' means 'to go'.
[ECC.1.8] All words are deaf; a man cannot speak; the eye will not be satisfied to see, and the ear will not be filled with hearing. [§]
Kol-hadvarim ygeim lo-yukhal ish ledaber lo-tishba ayin lirot ve-lo-timla ozen mishma.
'Kol' means 'all', 'ha' is the definite article 'the', 'dvarim' means 'words' or 'things'; 'ygeim' means 'are deaf' or 'become deaf'; 'lo' means 'not'; 'yukhal' means 'can' or 'is able'; 'ish' means 'a man' or 'person'; 'ledaber' means 'to speak'; 'lo' again means 'not'; 'tishba' means 'be satisfied' or 'be full'; 'ayin' means 'eye'; 'lirot' means 'to see'; 've' means 'and'; 'lo' means 'not'; 'timla' means 'be filled'; 'ozen' means 'ear'; 'mishma' means 'hearing' or 'listening'.
[ECC.1.9] What has been is what will be, and what has been done is what will be done; there is no new thing under the sun. [§]
mah shehayah hu sheyihyeh u-mah shenasa hu sheyeaseh veein kol chadash tachat hashamesh
'mah' means 'what', 'shehayah' means 'has been', 'hu' means 'is/he', 'sheyihyeh' means 'will be', 'u-' is 'and', 'shena-sa' means 'has been done', 'sheyeaseh' means 'will be done', 'veein' means 'and there is not', 'kol' means 'any/all', 'chadash' means 'new', 'tachat' means 'under', 'hashamesh' means 'the sun'.
[ECC.1.10] There is a thing that will say, 'Look, this is new; yet it was already for ages that were before us.' [§]
Yesh davar sheyomer re'e zeh chadash hu kvar haya le'olamim asher haya mil'fenenu.
'Yesh' means 'there is', 'davar' means 'thing' or 'word', 'sheyomer' means 'that will say', 're'e' means 'look' or 'see', 'zeh' means 'this', 'chadash' means 'new', 'hu' means 'it' or 'he', 'kvar' means 'already', 'haya' means 'was', 'le'olamim' means 'for ages' or 'eternities', 'asher' means 'that' or 'which', the second 'haya' again means 'was', and 'mil'fenenu' means 'before us'.
[ECC.1.11] There is no remembrance for the first ones, and also for the later ones that will be; there will not be for them a remembrance with what will be for the later. [§]
Ein zikaron la rishonim vegam la acharonim she yihyu lo yihye lahem zikaron im she yihyu la achrona.
'Ein' means 'there is not' or 'no'. 'Zikaron' means 'memory' or 'remembrance'. 'La' is a preposition meaning 'to' or 'for'. 'Rishonim' means 'the first ones' or 'the early'. 'Vegan' (vegam) means 'and also' or 'also'. 'Acharonim' means 'the later ones' or 'the last'. 'She' is a relative pronoun meaning 'that' or 'who'. 'Yihyu' means 'will be' (future of 'to be'). 'Lo' means 'not'. 'Yihye' means 'will be' (future of 'to be') forming a negative 'will not be'. 'Lahem' means 'to them' or 'for them'. 'Im' means 'with'. 'La' again 'to/for'. 'Achrona' means 'the later' or 'the future'.
[ECC.1.12] I, Kohelet, have become king over Israel in Jerusalem. [§]
Ani Kohelet hayiti melek al Yisrael biYerushalayim.
'Ani' means 'I', 'Kohelet' is a proper name meaning 'the collector' (used here as a personal name), 'hayiti' means 'I was' or 'I have become', 'melek' means 'king', 'al' means 'over', 'Yisrael' means 'Israel', and 'biYerushalayim' means 'in Jerusalem'.
[ECC.1.13] And I gave my heart to seek and study in wisdom about all that is done under the heavens; he is an evil matter the Gods gave to the children of man to answer in it. [§]
V'natati et-libi li-d'rosh ve-la-tur ba-chochmah al kol-asher na'asa tachat ha-shamayim hu inyan ra natan Elohim livnei ha-adam la'anot bo.
'V' means 'and', 'natati' means 'I gave', 'et-libi' means 'my heart', 'li-d'rosh' means 'to seek', 've-la-tur' means 'and to study', 'ba-chochmah' means 'in wisdom', 'al' means 'about', 'kol-asher' means 'all that', 'na'asa' means 'is done', 'tachat ha-shamayim' means 'under the heavens', 'hu' means 'he', 'inyan ra' means 'evil matter', 'natan' means 'gave', 'Elohim' is translated as 'the Gods' (plural), 'livnei ha-adam' means 'to the children of man', 'la'anot' means 'to answer', 'bo' means 'in it'. The divine name 'Elohim' is rendered as 'the Gods' per the given instruction.
[ECC.1.14] I saw all the works that were done under the sun, and behold, everything is vanity and a corruption of wind. [§]
raiti et kol ha-maasim shenasu tachat ha-shamesh ve-hineh ha-kol hevel u-reut ruach.
'raiti' means 'I saw', 'et' is the direct‑object marker (no English equivalent), 'kol' means 'all', 'ha-maasim' means 'the works/deeds', 'shenasu' means 'that were done', 'tachat' means 'under', 'ha-shamesh' means 'the sun', 've-hineh' means 'and behold', 'ha-kol' means 'the all' (idiomatically 'everything'), 'hevel' means 'vanity' or 'meaninglessness', 'u-reut' means 'and corruption/evil', 'ruach' means 'wind' (also 'spirit').
[ECC.1.15] A burden cannot be repaired, and a lack cannot be restored. [§]
Meuvat lo yukhal litkon vechesron lo yukhal lehimmanot.
'Meuvat' means 'burden' or 'oppression', 'lo' means 'not', 'yukhal' means 'can' (verb in the third person masculine singular), 'litkon' means 'to repair' or 'to fix', 've' is the conjunction 'and', 'chesron' means 'lack' or 'deficiency', 'lehimmanot' means 'to restore' or 'to bring back to completeness'. The sentence expresses that a burden cannot be fixed and a lack cannot be restored.
[ECC.1.16] I spoke to my heart, saying, I, behold, I have grown and added wisdom concerning all that was before me about Jerusalem, and my heart saw much wisdom and knowledge. [§]
Dibbarti ani im libbi leemor ani hineh higdalti vehosapti chokhmah al kol asher haya lefanai al Yerushalayim ve libbi raah harbeh chokhmah va daat.
'Dibbarti' means 'I spoke', 'ani' means 'I', 'im libbi' means 'with my heart', 'leemor' means 'to say', 'hineh' means 'behold', 'higdalti' means 'I have grown', 'vehosapti' means 'and I have added', 'chokhmah' means 'wisdom', 'al kol asher haya lefanai' means 'concerning all that was before me', 'al Yerushalayim' means 'about Jerusalem', 've libbi raah' means 'and my heart saw', 'harbeh' means 'much', 'chokhmah' means 'wisdom' again, 'va daat' means 'and knowledge'.
[ECC.1.17] And I gave my heart to know wisdom and the knowledge of foolishness and understanding; I have known that even this is the breath of wind. [§]
vaettena libi ladata chochmah ve'da'at holelot ve'sichluth yada'ti shegam ze hu ravyon ruach.
'vaettena' means 'and I gave', 'libi' means 'my heart', 'ladata' means 'to know', 'chochmah' means 'wisdom', 've'da'at' means 'and the knowledge of', 'holelot' means 'foolish things', 've'sichluth' means 'and understanding', 'yada'ti' means 'I have known', 'shegam' means 'that also', 'ze' means 'this', 'hu' means 'it is', 'ravyon' means 'breath' or 'sigh', 'ruach' means 'wind' or 'spirit'.
[ECC.1.18] Because in abundance of wisdom there is great anger, and he who adds knowledge adds suffering. [§]
Ki be-rov chokhmah rav-kaas ve-yosif da'at yosif makav.
"Ki" means "because", "be-rov" means "in abundance", "chokhmah" means "wisdom", "rav-kaas" means "great anger", "ve-yosif" means "and he will increase/add", "da'at" means "knowledge", "yosif" (second occurrence) means "will increase/add", "makav" means "pain" or "suffering".
ECC.2
[ECC.2.1] I said, 'I in my heart: Come now, I will test you with joy and see the good, and behold, even he is vanity.' [§]
Amarti ani belevi lecha na anassekha besimcha ure'eh betov vehineh gam hu hevel.
'Amarti' means 'I said', 'ani' means 'I', 'belevi' means 'in my heart', 'lecha' means 'come', 'na' means 'please' (a polite imperative), 'anassekha' means 'I will test you' or 'I will try you', 'besimcha' means 'with joy', 'ure'eh' means 'and see', 'betov' means 'in good' or 'the good', 'vehineh' means 'and behold', 'gam' means 'also' or 'even', 'hu' means 'he' or 'it', and 'hevel' means 'vanity' or 'meaninglessness'.
[ECC.2.2] I said to laugh; it is ridiculous, and for joy what does this do? [§]
Lishoch amarti meholal ulesimcha mah-zo osa.
'Lishoch' means 'to laugh', 'amarti' means 'I said', 'meholal' means 'ridiculous' or 'absurd', 'ulesimcha' means 'for joy' (or 'in order to rejoice'), 'mah-zo' means 'what is this', 'osa' means 'does' or 'does it do'. The phrase together expresses a speaker's remark about something being laughable and absurd, questioning its purpose for joy.
[ECC.2.3] I will delay in my heart to draw my flesh with wine, and my heart is guided by wisdom and holds in intellect until I see which is good for the sons of man who will do under the heavens the number of days of their lives. [§]
tarti be-libi limshoch ba-yayin et-besari ve-libi noheg ba-chokhmah ve-leachoz be-sikhlut ad asher ereh ei-zeh tov livnei ha-adam asher yasu tachat hashamayim mispar yemei chayeihem.
'tarti' means 'I will delay', 'be-libi' means 'in my heart', 'limshoch' means 'to draw' or 'to pull', 'ba-yayin' means 'with wine', 'et-besari' means 'my flesh', 've-libi' means 'and my heart', 'noheg' means 'moves' or 'is guided', 'ba-chokhmah' means 'with wisdom', 've-leachoz' means 'and to hold', 'be-sikhlut' means 'in intellect' or 'in understanding', 'ad' means 'until', 'asher' means 'that/which', 'ereh' means 'I see', 'ei-zeh' means 'this is', 'tov' means 'good', 'livnei' means 'for the sons of', 'ha-adam' means 'the human', 'asher' means 'who/that', 'yasu' means 'they will do', 'tachat' means 'under', 'hashamayim' means 'the heavens', 'mispar' means 'the number of', 'yemei' means 'days of', 'chayeihem' means 'their lives'.
[ECC.2.4] I have magnified my work; I have built houses for myself; I have planted vineyards for myself. [§]
HigdaltI ma'asi baniti li batim natati li keramim.
'HigdaltI' means 'I have magnified' or 'I have made great', 'ma'asi' means 'my work', 'baniti' means 'I have built', 'li' means 'for me' or 'for myself', 'batim' means 'houses', 'natati' means 'I have planted', 'keramim' means 'vineyards'.
[ECC.2.5] I have made for myself gardens and orchards, and I have planted in them a tree of all fruit. [§]
asiti li gannot upardeisim venatati bahem etz kol-p'ri.
'asiti' means 'I made', 'li' means 'for me', 'gannot' means 'gardens', 'upardeisim' means 'orchards', 'venatati' means 'and I planted', 'bahem' means 'in them', 'etz' means 'tree', 'kol-p'ri' means 'of all fruit'.
[ECC.2.6] I have made for myself water channels to irrigate, from them a forest of flourishing trees. [§]
Asiti li brechot mayim lehashkot mehem ya'ar tsomeach etzim.
'Asiti' means 'I made', 'li' means 'for me', 'brechot' means 'channels' or 'streams', 'mayim' means 'water', 'lehashkot' means 'to irrigate' or 'to water', 'mehem' means 'from them', 'ya'ar' means 'forest' or 'wood', 'tsomeach' means 'flourishing' or 'growing', 'etzim' means 'trees'.
[ECC.2.7] I bought servants and wives and house-sons; also there was for me cattle, oxen, and many sheep; there was for me all that were before me in Jerusalem. [§]
Kaniti avadim ushpachot ubnei-bayit hayah li gam mikneh bakar v'tson harbeh hayah li mikol shehayu lefanai birushalam.
'Kaniti' means 'I bought', 'avadim' means 'servants' or 'slaves', 'ushpachot' means 'and wives', 'ubnei-bayit' means 'and house-sons' (sons-in-law), 'hayah li' means 'there was for me' or 'it belonged to me', 'gam' means 'also', 'mikneh' means 'cattle' or 'livestock', 'bakar' means 'oxen' or 'cattle', 'v'tson' means 'and sheep', 'harbeh' means 'many', the second 'hayah li' repeats 'there was for me', 'mikol' means 'from all' or 'all', 'shehayu' means 'that were', 'lefanai' means 'before me', and 'birushalam' means 'Jerusalem'.
[ECC.2.8] I have taken for myself also silver and gold and the spoil of kings and the nations; I have made for myself princes and servants and delights for the sons of man, damage and wickedness. [§]
Kanasti li gam kesef ve zahav u segulat melachim ve hamedinot asiti li sharim ve sharot ve ta'anugot b'nei ha'adam sidah ve shidot.
'Kanasti' means 'I have taken', 'li' means 'for me', 'gam' means 'also', 'kesef' means 'silver', 've' means 'and', 'zahav' means 'gold', 'u' means 'and', 'segulat' means 'the spoil' or 'treasure', 'melachim' means 'kings', 've' means 'and', 'hamedinot' means 'the nations', 'asiti' means 'I made', 'li' means 'for me', 'sharim' means 'princes', 've' means 'and', 'sharot' means 'servants', 've' means 'and', 'ta'anugot' means 'delights', 'b'nei' means 'sons of', 'ha'adam' means 'human' or 'man', 'sidah' means 'damage', 've' means 'and', 'shidot' means 'wickedness (plural)'.
[ECC.2.9] And I grew and I added from all that was before me in Jerusalem, even my wisdom stood for me. [§]
ve-gadalti ve-hosapti mikol shehayah lefanai birushalayim af chokmati amda li.
've-gadalti' means 'and I grew', 've-hosapti' means 'and I added', 'mikol' means 'from all', 'shehayah' means 'that was', 'lefanai' means 'before me', 'birushalayim' means 'in Jerusalem', 'af' means 'also' or 'even', 'chokmati' means 'my wisdom', 'amda' means 'stood', 'li' means 'to me' or 'for me'.
[ECC.2.10] And all that my eyes have sought I have not turned away from; I have not withheld my heart from any joy, for my heart rejoices over all my toil, and this was my share of all my toil. [§]
vechol asher sha'alu einai lo atzalti mehem lo mana'ti et libi mikol simcha ki libi sameach mikol amali vezeh haya chelki mikol amali.
'vechol' means 'and all', 'asher' means 'that/which', 'sha'alu' means 'they asked/desired', 'einai' means 'my eyes', 'lo' means 'not', 'atzalti' means 'I have turned away from' or 'rejected', 'mehem' means 'from them', 'lo mana'ti' means 'I did not prevent/withhold', 'et libi' means 'my heart', 'mikol simcha' means 'from all joy', 'ki' means 'because', 'libi' again 'my heart', 'sameach' means 'is glad/rejoicing', 'mikol amali' means 'from all my toil/labor', 'vezeh' means 'and this', 'haya' means 'was', 'chelki' means 'my portion/portion', and the final 'mikol amali' repeats 'from all my toil'. The phrase 'sha'alu einai' is an idiom meaning 'what my eyes longed for' or 'what my eyes sought'. 'Atzalti' literally 'I have turned away' is rendered here as 'I have not turned away from them'. The overall sense is a personal declaration of not refusing any desire of the eyes and not holding back the heart from joy, because the heart is glad over the labor, and this is the speaker's share of the labor.
[ECC.2.11] And I turned myself in all my works which my hands have done, and in the toil which I have labored to do, and behold, all is vanity and vexation of spirit, and there is no profit under the sun. [§]
ufaniti ani bechol maasai sheasu yadai uve'amal sheamalkti laasot ve'hineh hakol hevel ure'ut ruach ve'eyn yitron tachat hashamesh.
'ufaniti' means 'I turned', 'ani' means 'I', 'bechol' means 'in all', 'maasai' means 'my works', 'sheasu' means 'which (they) did', 'yadai' means 'my hands', 'uve'amal' means 'and in the toil', 'sheamalkti' means 'which I labored', 'laasot' means 'to do', 've'hineh' means 'and behold', 'hakol' means 'all', 'hevel' means 'vanity', 'ure'ut' means 'vexation', 'ruach' means 'spirit', 've'eyn' means 'and there is not', 'yitron' means 'profit', 'tachat' means 'under', 'hashamesh' means 'the sun'.
[ECC.2.12] And I turned, I, to see wisdom and folly and foolishness, for what is the man who will come after the king, [the] that which already has been done. [§]
Ufaniti ani lirot chokhmah veholelot vesikhlut ki mah ha'adam sheyavo acharei ha-melekh et asher-kevar asuho.
'Ufaniti' means 'and I turned', 'ani' means 'I', 'lirot' means 'to see', 'chokhmah' means 'wisdom', 'veholelot' means 'and folly', 'vesikhlut' means 'and foolishness', 'ki' means 'for', 'mah' means 'what', 'ha'adam' means 'the man', 'sheyavo' means 'who will come', 'acharei' means 'after', 'ha-melekh' means 'the king', 'et' is a direct‑object marker, 'asher' means 'that which', 'kevar' means 'already', 'asuho' means 'has been done (to him)'.
[ECC.2.13] And I saw that there is something that shines for wisdom beyond understanding, a crown of light beyond darkness. [§]
ve-raiti ani sheyesh yitron lachokhmah min hasikhlut kitron haor min hachosekh.
've' means 'and', 'raiti' means 'I saw', 'ani' means 'I', 'sheyesh' means 'that there is', 'yitron' means 'that shines', 'lachokhmah' means 'for wisdom', 'min' means 'from', 'hasikhlut' means 'understanding', 'kitron' means 'a crown', 'haor' means 'the light', 'hachosekh' means 'the darkness'.
[ECC.2.14] The wise has his eyes on his head, and the fool walks in darkness, and I also know that one who calls will call all. [§]
hechacham einav berosho veha'kesil bachoshekh holech ve-yadati gam ani shemikreh echad yikreh et kulam.
"hechacham" means "the wise", "einav" means "his eyes", "berosho" means "on his head", "veha'kesil" means "and the fool", "bachoshekh" means "in darkness", "holech" means "walks", "ve-yadati" means "and I know", "gam" means "also", "ani" means "I", "shemikreh" means "that calls", "echad" means "one", "yikreh" means "will call", "et" is the direct object marker, and "kulam" means "all (of them)".
[ECC.2.15] And I said, I in my heart, like the fool's scoffer, also I will be called; and why have I become wise? Then I am more, and I spoke in my heart that also this is vanity. [§]
veamarti ani belibi kemikreh hak'sil gam ani yikreni ve lamah chachamti ani az yoter ve dibarti belibi she gam ze hevel.
'veamarti' means 'and I said', 'ani' means 'I', 'belibi' means 'in my heart', 'kemikreh' means 'like a scoffer' (literally 'as a mocker'), 'hak'sil' means 'the fool', 'gam' means 'also', 'yikreni' means 'will call me', 've lamah' means 'and why', 'chachamti' means 'I have become wise', 'az' means 'then', 'yoter' means 'more', 've dibarti' means 'and I spoke', 'she' means 'that', 'gam' means 'also', 'ze' means 'this', 'hevel' means 'vanity' or 'meaninglessness'.
[ECC.2.16] Because there is no remembrance for the wise with the fool forever; in the coming days all is forgotten, and how will the wise die with the fool? [§]
Ki ein zikron lechacham im hak'sil le'olam be'shkvar hayamim haba'im hakol nishkach ve'eykh yamoot hechacham im hak'sil.
'Ki' means 'because', 'ein' means 'there is not', 'zikron' means 'remembrance', 'lechacham' means 'to the wise', 'im' means 'with', 'hak'sil' means 'the fool', 'le'olam' means 'forever', 'be'shkvar' is a reconstructed reading likely meaning 'in the future' or 'in the coming', 'hayamim' means 'the days', 'haba'im' means 'that will come', 'hakol' means 'all', 'nishkach' means 'is forgotten', 've'eykh' means 'and how', 'yamoot' means 'will die', 'hechacham' means 'the wise'.
[ECC.2.17] And I have hated life because evil is upon me, the work that is done under the sun, for everything is vanity and the futility of wind. [§]
ve-san'ati et-hachayim ki ra alai hamma'aseh shen'asa tachat hashamesh ki hakol hevel u-re'ut ruach.
've' means 'and', 'san'ati' means 'I have hated', 'et-hachayim' means 'life', 'ki' means 'because', 'ra' means 'evil', 'alai' means 'upon me', 'hamma'aseh' means 'the work', 'shen'asa' means 'that is done', 'tachat' means 'under', 'hashamesh' means 'the sun', the second 'ki' again means 'because', 'hakol' means 'everything', 'hevel' means 'vanity' or 'meaningless', 'u-re'ut' means 'and futility', 'ruach' means 'wind' or 'breath'.
[ECC.2.18] I have hated all my labor that I have toiled under the sun, that I will leave it to the man who will be after me. [§]
ve saneati ani et kol amali she ani amel tachat hashamesh she anichenu la adam she yihe acharai.
've' means 'and', 'saneati' means 'I have hated', 'ani' means 'I', 'et' is the direct object marker, 'kol' means 'all', 'amali' means 'my labor', 'she' means 'that', 'ani' again 'I', 'amel' means 'toil', 'tachat' means 'under', 'hashamesh' means 'the sun', 'she' again 'that', 'anichenu' means 'I will leave it', 'la' means 'to', 'adam' means 'the man', 'she' again 'who', 'yihe' means 'will be', 'acharai' means 'after me'.
[ECC.2.19] And who can know that the wise will be, or the prudent, and will rule over all my labor that I have toiled, and that I have become wise under the sun; even this is vanity. [§]
Umi yodea hachacham yihye o sakal veyishlat bekhol amali sheamalti veshechachamti tachat hashamesh gam zeh havel.
'Umi' means 'and who', 'yodea' means 'knows', 'hachacham' means 'the wise', 'yihye' means 'will be', 'o' means 'or', 'sakal' means 'prudent' or 'sensible', 'veyishlat' means 'and will rule', 'bekhol' means 'over all', 'amali' means 'my labor', 'sheamalti' means 'that I have labored', 'veshechachamti' means 'and that I have become wise', 'tachat' means 'under', 'hashamesh' means 'the sun', 'gam' means 'also', 'zeh' means 'this', 'havel' means 'vanity' or 'meaningless'.
[ECC.2.20] And I have turned to set fire to my heart over all the toil that I have labored under the sun. [§]
ve-sabotii ani le-yaesh et libbi al kol he'amal she-amalti tachat ha-shamesh
've-sabotii' means 'and I have turned (myself)'; 'ani' means 'I'; 'le-yaesh' means 'to fire' or 'to set on fire'; 'et libbi' means 'my heart' (the word 'et' is a grammatical marker); 'al' means 'over' or 'concerning'; 'kol' means 'all'; 'he'amal' means 'the toil' or 'the labor'; 'she-amalti' means 'that I have labored'; 'tachat' means 'under'; 'ha-shamesh' means 'the sun'.
[ECC.2.21] Because there is a man whose labor is in wisdom and in knowledge and in skill, and for a man who does not work at it his portion will be given; also this is vanity and great evil. [§]
ki yesh adam she amal o bechachmah uvedaat uvekhishron uleadam shelo amal bo yittenenu chelko gam ze hevel ve raah rabbah
'ki' means 'because', 'yesh' means 'there is', 'adam' means 'man', 'she' means 'who/that', 'amal' means 'labor', 'o' means 'his', 'bechachmah' means 'in wisdom', 'uvedaat' means 'and in knowledge', 'uvekhishron' means 'and in skill', 'uleadam' means 'to a man', 'shelo' means 'who does not', 'amal' means 'work', 'bo' means 'at it', 'yittenenu' means 'will give him', 'chelko' means 'his portion', 'gam' means 'also', 'ze' means 'this', 'hevel' means 'vanity', 've' means 'and', 'raah' means 'evil', 'rabbah' means 'great'.
[ECC.2.22] For what does a man have in all his labor and in the desire of his heart, which he also toils under the sun. [§]
Ki meh ho le adam be chol amalo uve raayon libo shehu amel tachat hashamesh.
'Ki' means 'for' or 'because', 'meh' means 'what', 'ho' means 'is', 'le adam' means 'to a man' or 'for a man', 'be chol' means 'in all', 'amalo' means 'his labor', 'uve raayon' means 'and in the desire/inclination', 'libo' means 'his heart', 'shehu' means 'that he', 'amel' means 'toils', 'tachat' means 'under', 'hashamesh' means 'the sun'.
[ECC.2.23] Because all his days are pains and anger, his trouble; even at night his heart does not lie down; also this is vanity. [§]
ki kol-yamav machovim vakaas inyano gam-balayla lo-shakab libo gam-ze hevel hu.
'ki' means 'because', 'kol-yamav' means 'all his days', 'machovim' means 'pains', 'vakaas' means 'and anger', 'inyano' means 'his trouble', 'gam-balayla' means 'even at night', 'lo-shakab' means 'did not lie down', 'libo' means 'his heart', 'gam-ze' means 'also this', 'hevel' means 'vanity', 'hu' means 'it is'.
[ECC.2.24] There is no good in a man who eats and drinks and shows his soul good in his labor; also I have seen this, because it is from the hand of the Gods. [§]
Ein tov ba'adam sheyokhal ve'shatah ve'hera'ah et-napsho tov ba'amalo gam-zo ra'iti ani ki miyad haElohim hi.
'Ein' means 'no' or 'not', 'tov' means 'good', together 'no good'. 'ba'adam' means 'in a man' or 'in the person'. 'sheyokhal' means 'who eats', 've'shatah' means 'and drinks'. 've'hera'ah' means 'and shows' or 'reveals', 'et-napsho' means 'his soul'. 'tov ba'amalo' means 'good in his work/labor'. 'gam-zo' means 'also this', 'ra'iti' means 'I saw', 'ani' means 'I'. 'ki' means 'because', 'mi'yad' means 'from the hand of', 'haElohim' means 'the Gods' (the literal translation of the plural divine name), and 'hi' means 'it is'. The verse therefore declares that there is no good in a person who merely eats, drinks, and displays his soul as good in his labor, and the speaker confirms having seen this, stating that it is by the hand of the Gods.
[ECC.2.25] For who will eat, and who will drink, except me. [§]
ki mi yochal umi yachush chutz mimeni.
'ki' means 'for' or 'because', 'mi' means 'who', 'yochal' means 'will eat', 'umi' (the conjunction 'u' plus 'mi') means 'and who', 'yachush' means 'will drink', 'chutz' means 'except' or 'outside', and 'mimeni' means 'from me' or 'but me'.
[ECC.2.26] Because for a man who is good before him, He gave wisdom and knowledge and joy, and to the sinner He gave trouble to gather and to enter to give good before the Gods; also this is vanity and fleeting breath. [§]
Ki leadam shetov lefanav natan chokhma ve'dat ve'simcha ve'lashote natan inyan le'esof ve'likhnos latet letov lifnei haElohim gam-ze hevel ureut ruah.
'Ki' means 'Because', 'leadam' means 'for a man', 'shetov' means 'who is good', 'lefanav' means 'before him', 'natan' means 'gave', 'chokhma' means 'wisdom', 've'dat' means 'and knowledge', 've'simcha' means 'and joy', 've'lashote' means 'and to the sinner', 'inyan' means 'trouble', 'le'esof' means 'to gather', 've'likhnos' means 'and to enter', 'latet' means 'to give', 'letov' means 'good', 'lifnei' means 'before', 'haElohim' is the plural divine name which is translated here as 'the Gods', 'gam-ze' means 'also this', 'hevel' means 'vanity', 'ureut' means 'fleeing', and 'ruah' means 'breath'. The divine name Elohim is rendered as "the Gods" per the given translation rule.
ECC.3
[ECC.3.1] To all there is time, and a time for every desire under the heavens. [§]
Lakol zman ve'et lekol chefetz tachat hashamaim.
'Lakol' means 'to all', 'zman' means 'time', 've'et' means 'and a time', 'lekol' means 'for every', 'chefetz' means 'desire' or 'purpose', 'tachat' means 'under', 'hashamaim' means 'the heavens'.
[ECC.3.2] A time to be born and a time to die; a time to plant and a time to uproot the planted. [§]
Et laledit ve'et lamut, et latat ve'et laakor natua.
'Et' means 'time', 'laledit' means 'to be born', 've'et' means 'and a time', 'lamut' means 'to die', 'latat' means 'to plant', 'laakor' means 'to uproot', 'natua' means 'the planted' (a participle meaning 'planted').
[ECC.3.3] Time to kill and time to heal, time to break and time to build. [§]
et laharog ve'et lirpo et leprotz ve'et livnot.
'et' means 'time', 'laharog' means 'to kill', 've' is the conjunction 'and', 'lirpo' means 'to heal', 'leprotz' means 'to break', 'livnot' means 'to build'.
[ECC.3.4] a time to weep, and a time to laugh, a time to mourn, and a time to dance. [§]
et livkot ve'et lishok et sefod ve'et rekod.
'et' means 'time', 'livkot' means 'to weep', 've'et' means 'and a time', 'lishok' means 'to laugh', 'sefod' means 'to mourn', 'rekod' means 'to dance'.
[ECC.3.5] A time to cast stones, and a time to gather stones; a time to embrace, and a time to keep from embracing. [§]
et lehashlich avanim ve'et kenos avanim et lachavok ve'et lirchok mechabek.
'et' means 'time' (as a season), 'lehashlich' means 'to cast' or 'to throw away', 'avanim' means 'stones', 've'et' means 'and time', 'kenos' means 'to gather' or 'to collect', 'et' repeats 'time', 'lachavok' means 'to embrace' or 'to hug', 've'et' repeats 'and time', 'lirchok' means 'to keep away from' or 'to distance oneself from', 'mechabek' means 'the embrace' or 'hugging'.
[ECC.3.6] Time to seek and time to lose, time to keep and time to cast away. [§]
et levakesh ve'et leaved et lishmor ve'et lehashlich.
'et' means 'time', 'levakesh' means 'to seek', 've' is the conjunction 'and', 'leaved' means 'to lose', 'lishmor' means 'to keep', 'lehashlich' means 'to cast away'. The verse presents a series of paired opposites showing that each activity has its proper season.
[ECC.3.7] 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 le-daber.
'et' means 'time', 'likroa' means 'to tear', 've-et' means 'and a time', 'litpor' means 'to mend', 'lachashot' means 'to be silent', 'le-daber' means 'to speak'.
[ECC.3.8] A time to love and a time to hate, a time for war and a time for peace. [§]
et le'ehov ve'et lisno et milchamah ve'et shalom.
'et' means 'time', 'le'ehov' means 'to love', 've' means 'and', 'et' (second) repeats 'time', 'lisno' means 'to hate', 'milchamah' means 'war', 'shalom' means 'peace'.
[ECC.3.9] What profit is there for the one who does what he has labored? [§]
mah-yitron ha'oseh ba'ashar hu amel.
'mah' means 'what', 'yitron' means 'profit' or 'gain', 'ha'oseh' means 'the one who does' or 'the doer', 'ba'ashar' means 'in that which' or 'concerning', 'hu' means 'he', 'amel' means 'labored' or 'worked'.
[ECC.3.10] I saw the matter which the Gods gave to the children of man to answer in. [§]
raiti et hainyan asher nathan elohim livnei haadam laannot bo.
'raiti' means 'I saw', 'et' is the direct object marker, 'hainyan' means 'the matter', 'asher' means 'which', 'nathan' means 'gave', 'elohim' means 'the Gods', 'livnei' means 'to the children of', 'haadam' means 'the man' or 'human', 'laannot' means 'to answer', 'bo' means 'in it'.
[ECC.3.11] Everything made beautiful in its time; also the world was given in their heart without that which a person will not find, the work which the Gods made from beginning to end. [§]
et-hakol asah yafeh be'ito gam et-ha'olam natan be'livam mibli asher lo-yimtza ha'adam et-hama'aseh asher-asah ha'elohim merosh ve'ad sof
'et' is the direct object marker, 'hakol' means 'the all' or 'everything', 'asah' means 'made', 'yafeh' means 'beautiful', 'be'ito' means 'in its time', 'gam' means 'also', 'et-ha'olam' means 'the world', 'natan' means 'gave', 'be'livam' means 'in their heart', 'mibli' means 'without', 'asher' means 'that which', 'lo-yimtza' means 'will not be found', 'ha'adam' means 'the man', 'et-hama'aseh' means 'the work', 'asher-asah' means 'that which made', 'ha'elohim' means 'the Gods', 'merosh' means 'from the head' i.e., 'from the beginning', 've'ad' means 'and to', 'sof' means 'the end'.
[ECC.3.12] I know that there is no good in them except to rejoice and to do good in his life. [§]
yadati ki ein tov bam ki im lishmoach ve laasot tov bechayav.
'yadati' means 'I know', 'ki' means 'that' or 'because', 'ein' means 'there is not', 'tov' means 'good', 'bam' means 'in them', the second 'ki' functions as 'but' or 'except', 'im' means 'if' or 'except', 'lishmoach' means 'to rejoice', 've' means 'and', 'laasot' means 'to do', the second 'tov' again means 'good', and 'bechayav' means 'in his life'.
[ECC.3.13] Also, every person who will eat and will drink and will see good in all his labor is the gift of the Gods. [§]
vegam kol haadam sheyokhal vesheta veraha tov bekol amaloh matat elohim hi.
'vegam' means 'also', 'kol haadam' means 'all the man' i.e., 'every person', 'sheyokhal' means 'who will eat', 'vesheta' means 'and will drink', 'veraha' means 'and will see', 'tov' means 'good', 'bekol amaloh' means 'in all his labor/effort', 'matat' means 'gift', 'elohim' means 'the Gods', 'hi' means 'it is' (feminine).
[ECC.3.14] I know that whatever the Gods do will be forever; on it there is no adding and from it there is no tearing, and the Gods did that they would see before him. [§]
yadati ki kol-asher yaaseh haElohim hu yihyeh leolam alav ein lehosif u-mimmennu ein ligroa vehaElohim asa sheyiru melfanav
'yadati' means 'I know', 'ki' means 'that', 'kol-asher' means 'everything that', 'yaaseh' means 'does' or 'makes', 'haElohim' means 'the Gods', 'hu' means 'he/it', 'yihyeh' means 'will be', 'leolam' means 'forever', 'alav' means 'upon it' or 'on it', 'ein lehosif' means 'there is no adding', 'u-mimmennu' means 'and from it', 'ein ligroa' means 'there is no tearing', 'vehaElohim' means 'and the Gods', 'asa' means 'did' or 'made', 'sheyiru' means 'that they will see', 'melfanav' means 'before him'.
[ECC.3.15] What has already been is, and that which is to be has already been, and the Gods will seek the hunted. [§]
mah-sheh-yeh-ah kevar hu ve-ash-er li-heh-yot kevar hayah veha-ehlohim yevakesh et nirdaf.
'mah' means 'what'; 'sheh-yeh-ah' means 'that which was' (the thing that has been); 'kevar' means 'already'; 'hu' means 'he/it'; 've-ash-er' means 'and that which'; 'li-heh-yot' means 'to be' or 'to become'; 'kevar hayah' means 'already was'; 'veha-ehlohim' means 'and the Gods' (the plural term for deity); 'yevakesh' means 'will seek'; 'et' is the direct‑object marker; 'nirdaf' means 'the hunted' or 'the one being pursued'.
[ECC.3.16] And also I saw under the sun that the place of judgment is the place of wickedness, and the place of righteousness is the place of wickedness. [§]
veod ra'iti tachat hashamesh mekom hamishpat shama haresha u-mekom hatzedek shama harasha.
'veod' means 'and also', 'ra'iti' means 'I saw', 'tachat' means 'under', 'hashamesh' means 'the sun', 'mekom' means 'the place of', 'hamishpat' means 'judgment', 'shama' means 'there', 'haresha' means 'wickedness', 'u-' means 'and', 'hatzedek' means 'righteousness'. The phrase repeats the idea that the location of judgment and the location of righteousness are both identified with the location of wickedness.
[ECC.3.17] I said in my heart the righteous and the wicked shall be judged by the Gods because it is time for every desire and for every deed there. [§]
amarti ani belevi et-hatzaddik ve-et-harasha yishpot haelohim ki et lechol-chephet ve'al kol-hamaase sham.
'amarti' means 'I said', 'ani' means 'I', 'belevi' means 'in my heart', 'et-hatzaddik' means 'the righteous', 've-et-harasha' means 'and the wicked', 'yishpot' means 'shall be judged', 'haelohim' means 'the Gods', 'ki' means 'because', 'et' means 'it is', 'lechol-chephet' means 'time for every desire', 've'al' means 'and for', 'kol-hamaase' means 'every deed', 'sham' means 'there'.
[ECC.3.18] I said in my heart concerning the speech of the sons of man that they may become the Gods and to see that they are beasts, they are for them. [§]
Amarti ani belevi al-divrat b'nei haadam levaram haelohim velirot shehem-behemah hemmah lahem.
'Amarti' means 'I said', 'ani' means 'I', 'belevi' means 'in my heart', 'al' means 'concerning', 'divrat' means 'the speech', 'b'nei haadam' means 'the sons of man', 'levaram' means 'that they may become', 'haelohim' means 'the Gods' (plural), 've' means 'and', 'lirot' means 'to see', 'shehem' means 'that they', 'behemah' means 'are beasts', 'hemmah' means 'they are', 'lahem' means 'for them'.
[ECC.3.19] For the mixture of the sons of man and the mixture of the beast and one mixture for them, as this is death, so is this death, and one spirit for all, and the remainder of man from the beast is nothing, for the whole is vanity. [§]
ki mikreh b'nei ha'adam u-mikreh habhemah u-mikreh echad lahem kemo zeh ken mot zeh ve-ruach echad l'kol u-motar ha'adam min-habhemah ayin ki hakol hevel.
'ki' means 'for', 'mikreh' means 'mixture' or 'intermixing', 'b'nei' means 'sons of', 'ha'adam' means 'the man' (human), together 'b'nei ha'adam' means 'the sons of man', 'u-mikreh' means 'and mixture', 'habhemah' means 'the beast', 'u-mikreh' again 'and mixture', 'echad' means 'one', 'lahem' means 'to them', 'kemo' means 'as', 'zeh' means 'this', 'ken' means 'thus', 'mot' means 'death', 'zeh' again 'this', 've-ruach' means 'and spirit', 'echad' again 'one', 'l'kol' means 'for all', 'u-motar' means 'and the remainder', 'ha'adam' means 'the man', 'min-habhemah' means 'from the beast', 'ayin' means 'none' or 'nothing', 'ki' again 'for', 'hakol' means 'the whole' or 'everything', 'hevel' means 'vanity' or 'meaninglessness'.
[ECC.3.20] Everything goes to one place; everything was from dust, and everything returns to dust. [§]
hakol holekh el makom ekhad hakol hayah min haafar vehakol shav el haafar.
'hakol' means 'everything', 'holekh' means 'goes', 'el' means 'to', 'makom' means 'place', 'ekhad' means 'one', 'hayah' means 'was', 'min' means 'from', 'haafar' means 'the dust', 've' means 'and', 'shav' means 'returns'.
[ECC.3.21] Who knows the wind of the children of man, the one that rises upward, and the wind of the beast that descends to the ground. [§]
Mi yodea ruach b'nei ha'adam ha'ola hi lema'ala ve'ruach hab'hemah hayoredet hi lematta la'aretz.
'Mi' means 'who', 'yodea' means 'knows', 'ruach' means 'wind' (or spirit), 'b'nei' means 'of the children', 'ha'adam' means 'of man/human', 'ha'ola' means 'that rises', 'hi' means 'it is', 'lema'ala' means 'to above/upward', 've' means 'and', 'ruach' again means 'wind', 'hab'hemah' means 'of the beast/animal', 'hayoredet' means 'that descends', 'hi' again means 'it is', 'lematta' means 'to the ground', 'la'aretz' means 'to the earth'.
[ECC.3.22] And I saw that there is no good better than what makes a man rejoice in his work, for that is his share, for who will bring him to see in what will be after him. [§]
ve-raiti ki ein tov measher yismach haadam be-maasav ki hu chelko ki mi yevienu lir'ot be-me she yihye acherav
've' means 'and', 'raiti' means 'I saw', 'ki' means 'because' or 'that', 'ein' means 'there is not', 'tov' means 'good', 'measher' means 'better than', 'yismach' means 'makes happy', 'haadam' means 'the man', 'be' means 'in', 'maasav' means 'his work', 'ki' means 'for', 'hu' means 'it is', 'chelko' means 'his share', 'ki' means 'for', 'mi' means 'who', 'yevienu' means 'will bring him', 'lir'ot' means 'to see', 'be-me' means 'in what', 'she' means 'that', 'yihye' means 'will be', 'acherav' means 'after him'.
ECC.4
[ECC.4.1] And I sat and saw all the oppressions that are done under the sun, and behold the tears of the oppressed, and they have no comfort, and from the hand of their oppressors there is power, and they have no comfort. [§]
Ve-shavti ani va-ereh et kol ha-ashukim asher na'asim tachat ha-shemesh ve-hine dim'at ha-ashukim ve-ein lahem menachem u-mi-yad oshkehem koach ve-ein lahem menachem.
'Ve-shavti' means 'and I sat', 'ani' means 'I', 'va-ereh' means 'and I saw', 'et' is a direct object marker, 'kol' means 'all', 'ha-ashukim' means 'the oppressions', 'asher' means 'that', 'na'asim' means 'are done', 'tachat' means 'under', 'ha-shemesh' means 'the sun', 've-hine' means 'and behold', 'dim'at' means 'the tears of', 'ha-ashukim' again 'the oppressed', 've-ein' means 'and there is not', 'lahem' means 'for them', 'menachem' means 'comfort', 'u-mi-yad' means 'from the hand of', 'oshkehem' means 'their oppressors', 'koach' means 'strength' or 'power', and the final 've-ein lahem menachem' repeats 'and they have no comfort'. No divine names appear in this verse, so no special translation is needed for them.
[ECC.4.2] And I will praise the dead who already died from the living, who are still alive. [§]
Vshabeach ani et-hammetim shekevar metu min-hachayim asher hem chayim adnah.
'V' means 'and', 'shabeach' means 'I will praise', 'ani' means 'I', 'et' is the accusative marker (not translated), 'hammetim' means 'the dead', 'she' means 'who/that', 'kevar' means 'already', 'metu' means 'they died', 'min' means 'from', 'hachayim' means 'the living', 'asher' means 'who', 'hem' means 'they', 'chayim' means 'living', 'adnah' means 'still' or 'until now'.
[ECC.4.3] And good above them is that which has not yet been, that which has not been seen, the evil work that was done under the sun. [§]
ve-tov mish'neihem et asher-aden lo haya asher lo-ra'ah et ha-ma'aseh ha-ra asher na'aseh tachat ha-shemesh.
've-tov' means 'and good', 'mish'neihem' means 'above them' or 'over them', 'et' is the direct object marker, 'asher-aden' means 'that which has not yet been', 'lo haya' means 'has not been', 'asher lo-ra'ah' means 'that which has not been seen', 'et ha-ma'aseh ha-ra' means 'the evil work', 'asher na'aseh' means 'that was done', 'tachat ha-shemesh' means 'under the sun'.
[ECC.4.4] And I saw the whole toil, and also all the corruption of the work, because it is a man's jealousy of his neighbor; also this is vanity and fleeting wind. [§]
Vera'iti ani et-kol amal ve'et kol kishron hamase ki hi kinasat ish mere'ahu gam ze hevel u-re'ut ruach.
'Vera'iti' means 'and I saw', 'ani' means 'I', 'et-kol' means 'all', 'amal' means 'labour', 've'et' means 'and also', 'kol' means 'all', 'kishron' means 'corruption', 'hamase' means 'the work', 'ki' means 'because', 'hi' means 'it', 'kinasat' means 'jealousy', 'ish' means 'a man', 'mere'ahu' means 'from his neighbor', 'gam' means 'also', 'ze' means 'this', 'hevel' means 'vanity', 'u-re'ut' means 'and fleeting', 'ruach' means 'wind'.
[ECC.4.5] The fool embraces his hands and eats his flesh. [§]
ha-ksil choveq et-yadav ve'ocheil et-besar.
'ha-ksil' means 'the fool', 'choveq' means 'embraces', 'et' is the direct‑object marker, 'yadav' means 'his hand(s)', 've' means 'and', 'ocheil' means 'eats', 'basar' means 'flesh', and the suffix '-o' on 'basar' means 'his'.
[ECC.4.6] Good is the full palm of rest, from fullness of handbreadths toil and pasture wind. [§]
tov melo kaf nachat mimelo chafnayim amal ureut ruach.
'tov' means 'good', 'melo' means 'full', 'kaf' means 'palm' or 'hand', 'nachat' means 'rest' or 'ease', 'mimelo' means 'from fullness', 'chafnayim' means 'handbreadths' (a measure), 'amal' means 'toil' or 'labour', 'ureut' means 'and pasture', 'ruach' means 'wind' or 'spirit'.
[ECC.4.7] And I sat and saw vanity under the sun. [§]
Veshavti ani va'ereh hevel tachat hashamesh.
'Veshavti' means 'and I sat', 'ani' means 'I', 'va'ereh' means 'and I saw', 'hevel' means 'vanity' (meaninglessness), 'tachat' means 'under', 'hashamesh' means 'the sun'.
[ECC.4.8] There is one and there is no second; even a son and a brother he has none, and there is no end to all his toil. Even his eyes will not be satisfied with wealth, and to whom am I laboring and lacking my soul from goodness? Also this is vanity and an evil matter, it is. [§]
Yesh echad ve'eyn sheni gam ben v'ach ein-lo ve'eyn ketz lechol amalo gam einav lo-tisba osher u'lemi ani amel u'machaser et-napshi mitova gam-zeh hevel ve'inyan ra hu.
'Yesh' means 'there is', 'echad' means 'one', 've'eyn' means 'and none' or 'there is not', 'sheni' means 'second', 'gam' means 'also' or 'even', 'ben' means 'son', 'v'ach' means 'and brother', 'ein-lo' means 'he has none', 've'eyn' again means 'and none', 'ketz' means 'end', 'lechol' means 'for all', 'amalo' means 'his toil', 'gam' again means 'also', 'einav' means 'his eyes', 'lo-tisba' means 'will not be satisfied', 'osher' means 'wealth' or 'riches', 'u'lemi' means 'to whom', 'ani' means 'I', 'amel' means 'toil' or 'labor', 'u'machaser' means 'and lacking', 'et-napshi' means 'my soul', 'mitova' means 'goodness' or 'kindness', 'gam-zeh' means 'also this', 'hevel' means 'vanity' or 'emptiness', 've'inyan' means 'and matter', 'ra' means 'evil' or 'bad', 'hu' means 'it is'.
[ECC.4.9] Two are better than one, because they have a good reward in their labor. [§]
Tovim ha'shenayim min ha'echad asher yesh lahem sachar tov ba'amlam.
'Tovim' means 'good' or 'better', 'ha'shenayim' means 'the two', 'min' means 'than', 'ha'echad' means 'the one', 'asher' means 'who' or 'that', 'yesh' means 'there is', 'lahem' means 'to them', 'sachar' means 'reward', 'tov' means 'good', 'ba'amlam' means 'in their labor' or 'in their work'. The phrase 'Tovim ha'shenayim min ha'echad' thus conveys that having two (people) is better than having one, because there is a good reward in their shared work.
[ECC.4.10] For if one falls, the other will raise his companion, and if one falls there is no other to raise him. [§]
ki im yipolu haechad yakim et chaver-o veil o haechad sheyipol ve"ein sheni lahakimo.
'ki' means 'for', 'im' means 'if', 'yipolu' means 'they fall' (here masculine plural, but context singular implied), 'haechad' means 'the one' or 'the single', 'yakim' means 'will raise', 'et' is the direct object marker, 'chaver-o' means 'his companion', 've' means 'and', 'il' (or 'il o') means 'if', 'sheyipol' means 'who falls', 've' means 'and', 'ein' means 'there is not', 'sheni' means 'another', 'lahakimo' means 'to raise him'.
[ECC.4.11] Even if two lie together and are warm for them, how can one be warm? [§]
Gam im yishkvu shnayim vecham lahem ule'echad eich yecham.
'Gam' means 'even' or 'also'; 'im' means 'if'; 'yishkvu' means 'they lie down' (from the verb shakhav); 'shnayim' means 'two'; 'vecham' means 'and warm' (verb from cham, to be warm); 'lahem' means 'for them' or 'to them'; 'ule'echad' means 'for one' (le'echad = to/for one); 'eich' means 'how'; 'yecham' means 'shall be warmed' or 'will be warm'. The phrase conveys the idea that even if two people lie together and keep warm, a single person cannot be warmed.
[ECC.4.12] If one attacks him, the two will stand against him, and the triple rope will not be quickly cut. [§]
ve'im yitkepo ha'echad hashnaim ya'amdu negdo vehachut hamshullash lo bimehera yinnatek.
've'im' means 'if', 'yitkepo' means 'they attack him', 'ha'echad' means 'the one', 'hashnaim' means 'the two', 'ya'amdu' means 'will stand', 'negdo' means 'against him', 've' means 'and', 'hachut' means 'the rope', 'hamshullash' means 'the triple', 'lo' means 'not', 'bimehera' means 'quickly', 'yinnatek' means 'will be cut'.
[ECC.4.13] Better is a poor boy, and wise is more than an old king, and a fool who does not yet know how to be careful. [§]
tov yeled misken vechacham mimelach zaken uksil asher lo yada le'hizaher od.
'tov' means 'good' or 'better', 'yeled' means 'boy' or 'child', 'misken' means 'poor' or 'needy', 'vechacham' means 'and wise', 'mimelach' means 'more than a king', 'zaken' means 'old', 'uksil' means 'and a fool', 'asher' means 'who', 'lo' means 'not', 'yada' means 'knew' or 'understood', 'le'hizaher' means 'to be careful' or 'to take heed', 'od' means 'anymore' or 'any longer'.
[ECC.4.14] For from the house of the exiles he went out to reign, for also in his kingdom he was born a prince. [§]
ki-mi-beit ha-surim yatza le-melokh ki gam b-malkuto nolad rash.
'ki' means 'for' or 'because', 'mi-beit' means 'from the house of', 'ha-surim' means 'the exiles' (literally 'the turned aside ones'), 'yatza' means 'went out' or 'came out', 'le-melokh' means 'to reign' or 'to be king', 'ki' again means 'for', 'gam' means 'also' or 'even', 'b-malkuto' means 'in his kingdom', 'nolad' means 'was born' or 'was begotten', 'rash' means 'prince' or 'chief'.
[ECC.4.15] I saw all the living who walk under the sun with the second child who will stand under him. [§]
Ra'iti et kol ha-chayyim ha-mehalechim tachat ha-shamesh im ha-yeled ha-sheni asher ya'amod tachtaiv.
'Ra'iti' means 'I saw', 'et' is the direct object marker, 'kol' means 'all', 'ha-chayyim' means 'the living', 'ha-mehalechim' means 'who walk/walkers', 'tachat' means 'under', 'ha-shamesh' means 'the sun', 'im' means 'with', 'ha-yeled' means 'the child', 'ha-sheni' means 'the second', 'asher' means 'who', 'ya'amod' means 'will stand', 'tachtaiv' means 'under him'.
[ECC.4.16] There is no end for all the people, for everything that was before them; also the latter ones will not rejoice in it, because this also is vanity and a raging wind. [§]
Ein-chet lechol ha'am lekhol asher haya lifneihem gam ha'acharonim lo yismachu bo ki gam ze hevel ve raayon ruach.
'Ein' means 'there is not', 'chet' means 'end', 'lechol' means 'for all', 'ha'am' means 'the people', 'lekhol' means 'for everything', 'asher' means 'that/which', 'haya' means 'was', 'lifneihem' means 'before them', 'gam' means 'also', 'ha'acharonim' means 'the latter ones', 'lo' means 'not', 'yismachu' means 'they will rejoice', 'bo' means 'in it', 'ki' means 'because', 'ze' means 'this', 'hevel' means 'vanity' or 'meaningless', 've' means 'and', 'raayon' means 'raging' or 'stormy', 'ruach' means 'wind' or 'spirit'.
[ECC.4.17] Guard your feet as you walk to the house of the Gods and draw near to hear the offering of the foolish sacrifice, because they do not know how to do evil. [§]
Shmor raglecha ka'asher telech el-beit haElohim v'karov lishmoa mitet hak'silim zevach ki einam yod'im la'asot ra.
'Shmor' means 'guard', 'raglecha' means 'your feet', 'ka'asher' means 'as', 'telech' means 'you walk', 'el-beit' means 'to the house', 'haElohim' means 'the Gods' (Elohim = the Gods), 'v'karov' means 'and draw near', 'lishmoa' means 'to hear', 'mitet' means 'the offering', 'hak'silim' means 'the foolish' (plural), 'zevach' means 'sacrifice', 'ki' means 'because', 'einam' means 'they are not', 'yod'im' means 'knowing', 'la'asot' means 'to do', 'ra' means 'evil'.
ECC.5
[ECC.5.1] Do not boast on your mouth and do not let your heart hasten to bring a word before the Gods, for the Gods are in heaven and you are on earth; therefore your words will be few. [§]
al-tebahel al-picha ve-libkha al-ye-maher lehotzi dabar lifnei ha-elohim ki ha-elohim ba-shamayim ve-atah al-haaretz al-ken yihyu devarecha meatims.
'Al' means 'do not', 'tebahel' means 'boast', 'al-picha' means 'on your mouth', 've-libkha' means 'and your heart', 'al-ye-maher' means 'do not hasten', 'lehotzi' means 'to bring forth', 'dabar' means 'a word', 'lifnei' means 'before', 'ha-elohim' means 'the Gods' (translating Elohim as 'the Gods'), 'ki' means 'because', 'ba-shamayim' means 'in heaven', 've-atah' means 'and you', 'al-haaretz' means 'on earth', 'al-ken' means 'therefore', 'yihyu' means 'will be', 'devarecha' means 'your words', 'meatims' means 'few'.
[ECC.5.2] Because the dream comes in many concerns and the voice of a fool in many words. [§]
ki ba hachalom berov inyan veqol kesil berov dvarim.
'ki' means 'because', 'ba' means 'comes', 'hachalom' means 'the dream', 'berov' means 'in many' or 'in abundance', 'inyan' means 'matter' or 'concern', 'veqol' means 'and voice', 'kesil' means 'fool', 'berov' again means 'in many', 'dvarim' means 'words'.
[ECC.5.3] As you vow a vow to the Gods, do not delay to fulfill it, for there is no desire among fools for that which you vow to fulfill. [§]
Ka'asher tiddor neder leElohim al-te'acher leshalemo ki ein chefetz bakesilim et asher tiddor shalem.
'Ka'asher' means 'as' or 'when', 'tiddor' means 'you vow', 'neder' means 'a vow', 'leElohim' means 'to the Gods' (literal translation of Elohim), 'al-te'acher' means 'do not delay', 'leshalemo' means 'to fulfill it', 'ki' means 'for' or 'because', 'ein' means 'there is no', 'chefetz' means 'desire' or 'pleasure', 'bakesilim' means 'among fools', 'et' is an object marker with no direct English equivalent, 'asher' means 'that which', 'tiddor' again means 'you vow', and 'shalem' means 'to settle' or 'to fulfill/pay'.
[ECC.5.4] Good is that which you do not endure from generation to generation, and you will not have to pay. [§]
Tov asher lo tidor mishetidor ve'lo teshallam.
'Tov' means 'good', 'asher' means 'that which' or 'which', 'lo' means 'not', 'tidor' is a verb meaning 'you will endure' or 'you will last' (from the root dor meaning 'generation' or 'to last'), 'mi' is a prefix meaning 'from', so 'mishetidor' literally means 'from the generations' (the idea of something persisting across generations), 've' means 'and', the second 'lo' again means 'not', and 'teshallam' means 'you will pay' (from the root shalam meaning 'to give as payment' or 'to compensate').
[ECC.5.5] Do not let your mouth cause your flesh to sin, and do not say before the angel, 'Because it is a mistake, why would the Gods be angry at your voice and destroy the work of your hands?' [§]
Al-titten et-picha lachatia et-besaracha ve-al-to'amar lifnei ha-malakh ki shegagah hi lama yiktzef haElohim al-kolecha ve-chibel et-ma'aseh yadecha.
'Al-titten' means 'Do not give/let', 'et-picha' means 'your mouth', 'lachatia' means 'to cause to err or sin', 'et-besaracha' means 'your flesh', 've-al-to'amar' means 'and do not say', 'lifnei' means 'before', 'ha-malakh' means 'the angel', 'ki' means 'because', 'shegagah' means 'it is a mistake', 'hi' means 'it (feminine)', 'lama' means 'why', 'yiktzef' means 'would be angry', 'haElohim' means 'the Gods' (plural as instructed), 'al-kolecha' means 'at your voice', 've-chibel' means 'and destroy', 'et-ma'aseh' means 'the work', 'yadecha' means 'of your hands'.
[ECC.5.6] Because in many dreams and vanities and many words, because you fear the Gods. [§]
Ki be'rov chalomot vahevalim udevarim harbeh ki et haelohim yera.
'Ki' means 'because', 'be'rov' means 'in multitude' or 'among many', 'chalomot' means 'dreams', 'vahevalim' means 'and vanities', 'udevarim' means 'and words', 'harbeh' means 'many', the second 'Ki' again means 'because', 'et' is an accusative marker with no direct English equivalent, 'haelohim' means 'the Gods' (literal translation of the divine name), 'yera' means 'you will fear' or simply 'you fear'.
[ECC.5.7] If oppression, evil, and robbery, justice and righteousness you will see in the city, do not be amazed at the desire, because the high is above the high, a watcher and the high ones upon them. [§]
im oshesh rash ve-gezel mishpat va-tzedek tir'eh ba-medinah al-titmah al-hachepetz ki gavoh me'al gavoh shomer u-gevohim aleihem.
'im' means 'if', 'oshesh' means 'oppression', 'rash' means 'evil', 've-gezel' means 'and robbery', 'mishpat' means 'justice', 'va-tzedek' means 'and righteousness', 'tir'eh' means 'you will see', 'ba-medinah' means 'in the city', 'al-titmah' means 'do not be amazed', 'al-hachepetz' means 'at the desire', 'ki' means 'because', 'gavoh' means 'high', 'me'al' means 'above', 'gavoh' (again) means 'high', 'shomer' means 'watcher', 'u-gevohim' means 'and the high ones', 'aleihem' means 'upon them'.
[ECC.5.8] And the land will increase in all, he is king to the field, we are oppressed. [§]
ve-yitron eretz ba-kol hi melech le-sadeh ne'evad.
've-yitron' means 'and he/it will increase', 'eretz' means 'land' or 'earth', 'ba-kol' means 'in all' or 'through everything', 'hi' means 'he/she/it is', 'melech' means 'king', 'le-sadeh' means 'to the field', 'ne'evad' means 'we are oppressed' or 'we are made servants'.
[ECC.5.9] One who loves money is never satisfied with money, and whoever loves abundance will have no fruitfulness; also this is vanity. [§]
Ohev kesef lo-yisba kesef u-mi ohev behamon lo tevua gam zeh hevel.
'Ohev' means 'one who loves', 'kesef' means 'money', 'lo' means 'not', 'yisba' means 'will be satisfied', the second 'kesef' repeats 'money', 'u' means 'and', 'mi' means 'who', 'ohev' again means 'one who loves', 'behamon' means 'abundance' or 'great wealth', 'lo' means 'not', 'tevua' means 'fruitfulness' or 'produce', 'gam' means 'also', 'zeh' means 'this', 'hevel' means 'vanity' or 'meaninglessness'.
[ECC.5.10] In the abundance of the good, many eat her; and what a shame to her master, unless his own eyes see it. [§]
birbot ha-tova rabbû okhleha u-mah kishron liv'aleha ki im re'it einav.
'birbot' means 'in the abundance', 'ha-tova' means 'the good', 'rabbû' means 'many', 'okhleha' means 'eat it/her', 'u-mah' means 'and what', 'kishron' means 'shame' or 'disgrace', 'liv'aleha' means 'to her master/owner', 'ki' means 'but' or 'for', 'im' means 'if', 're'it' means 'see', 'einav' means 'his eyes'.
[ECC.5.11] Sweet is the year of the worker, whether little or much he will eat, and the satiated of the rich does not allow him to sleep. [§]
Metuka shenat haoved im-meat ve-im-harbeh yochel vehasava leashir einenu maniach lo lishon.
'Metuka' means 'sweet', 'shenat' means 'year of', 'haoved' means 'the worker', 'im-meat' means 'if little', 've-im-harbeh' means 'and if much', 'yochel' means 'he will eat', 'vehasava' means 'and the satiated', 'leashir' means 'for the rich', 'einenu' means 'it is not', 'maniach' means 'allows', 'lo' means 'to him', 'lishon' means 'to sleep'.
[ECC.5.12] There is evil, a wound; I have seen under the sun that wealth is kept for its owner for his evil. [§]
Yesh raah cholah ra'iti tachat hashamesh osher shamor liv'alo le'ra'ato.
'Yesh' means 'there is', 'raah' means 'evil', 'cholah' means 'a wound' or 'suffering', 'ra'iti' means 'I have seen', 'tachat' means 'under', 'hashamesh' means 'the sun', 'osher' means 'wealth', 'shamor' means 'kept' or 'guarded', 'liv'alo' means 'for its owner', 'le'ra'ato' means 'for its evil' or 'to its evil purpose'.
[ECC.5.13] And that wealth will be lost in an evil affair, and he will bear a son, and there is nothing in his hand. [§]
veavad haosher hahu beinyan ra veholid ben veein beyado meuma.
'veavad' means 'and will be lost', 'haosher' means 'the wealth', 'hahu' means 'that', 'beinyan' means 'matter' or 'affair', 'ra' means 'evil', 'veholid' means 'and will bear', 'ben' means 'a son', 'veein' means 'and there is not', 'beyado' means 'in his hand', 'meuma' means 'anything' or 'something of value', effectively 'nothing'.
[ECC.5.14] As one who goes out from his mother's womb, the desert one will return to walk like a returning one, and with effort he will not bear his labor who walks by his hand. [§]
Ka'asher yatza mi-beten immo, arom yashuv lalekhet ke-sheva u-me'umah lo yissa ba'amalo sheyolekh be-yado.
'Ka'asher' means 'as', 'yatza' means 'went out', 'mi-beten' means 'from the womb', 'immo' means 'his mother', 'arom' means 'desert' or 'wilderness', 'yashuv' means 'will return', 'lalekhet' means 'to walk', 'ke-sheva' means 'like a returning one', 'u-me'umah' means 'and with effort', 'lo' means 'not', 'yissa' means 'will bear', 'ba-amalo' means 'in his labor', 'sheyolekh' means 'who walks', 'be-yado' means 'by his hand'.
[ECC.5.15] And also this evil disease, all the coming burden, so it will go, and what will be more for him that he will labor to the wind. [§]
vegam zo raah cholah kol ummat sheva ken yelech uma yitron lo she yaamol laruch.
"vegam" means "and also", "zo" means "this", "raah" means "evil" or "bad", "cholah" means "disease" or "illness", "kol" means "all", "ummat" means "burden" or "load", "sheva" means "coming" or "that which comes", "ken" means "so" or "thus", "yelech" means "will go" or "will walk", "uma" means "and what", "yitron" means "will be extra" or "will exceed", "lo" means "to him", "she" means "that", "yaamol" means "will work" or "will act", "laruch" means "to the wind".
[ECC.5.16] Even all his days in darkness he ate, and great anger, and his sickness, and fury. [§]
gam kol-yamav bachoshekh yo'chel vekaas harbeh vechalyo vaqatzeph.
'gam' means 'even' or 'also', 'kol' means 'all', 'yamav' means 'his days', together 'kol-yamav' = 'all his days', 'bachoshekh' means 'in darkness', 'yo'chel' means 'he will eat' or 'he eats', 'vekaas' means 'and anger', 'harbeh' means 'much' or 'great', 'vechalyo' means 'and his sickness', and 'vaqatzeph' means 'and fury' or 'wrath'.
[ECC.5.17] Behold what I have seen: I am good that is beautiful to eat and to drink and to see good in all his labor that he will do under the sun, the number of days of his life that the God gave to him, for that is his portion. [§]
Hineh asher-raiti Ani tov asher-yafe leekhol ve-lishtot ve-lir'ot tovah bechol-amalo she-ya'amol tachat-hashmesh mispar yemei-chayav asher-natan-lo ha-elohim ki-hu chelko.
'Hineh' means 'Behold', 'asher-raiti' means 'that I saw', 'Ani' means 'I', 'tov' means 'good', 'asher-yafe' means 'that is beautiful', 'leekhol' means 'to eat', 've-lishtot' means 'and to drink', 've-lir'ot' means 'and to see', 'tovah' means 'good (thing)', 'bechol-amalo' means 'in all his labor', 'she-ya'amol' means 'that he will do', 'tachat-hashmesh' means 'under the sun', 'mispar' means 'the number of', 'yemei-chayav' means 'days of his life', 'asher-natan-lo' means 'that gave to him', 'ha-elohim' means 'the God' (literal translation of the Hebrew word for God), 'ki-hu' means 'because he', 'chelko' means 'his portion'.
[ECC.5.18] Also every man whom the Gods gave wealth and possessions and his authority to eat from it and to bear his share and to rejoice in his labor—this is a gift of God. [§]
Gam kol ha'adam asher natan-lo haElohim osher unekhasim ve'hishlito le'echol mimenno ve'la'se'et et-chelko ve'lis'moch ba'amalo zo mattat Elohim hi.
'Gam' means 'also', 'kol' means 'all' or 'every', 'ha'adam' means 'the man' (i.e., a person), 'asher' means 'who', 'natan' means 'gave', 'lo' means 'to him', 'haElohim' means 'the Gods' (plural of God), 'osher' means 'wealth', 'unekhasim' means 'possessions', 've'hishlito' means 'and his authority' or 'and his rule', 'le'echol' means 'to eat', 'mimenno' means 'from it', 've'la'se\'et' means 'and to bear' or 'to carry', 'et-chelko' means 'his share', 've'lis\'moch' means 'and to rejoice', 'ba'amalo' means 'in his labor', 'zo' means 'this', 'mattat' means 'gift' or 'offering', 'Elohim' means 'the Gods', and 'hi' means 'it' (referring to the gift).
[ECC.5.19] Because not many will remember the days of his life, because the Gods answer in the joy of his heart. [§]
Ki lo harbeh yizkor et yemei chayav ki haelohim maaneh bisimchat libbo.
'Ki' means 'because', 'lo' means 'not', 'harbeh' means 'many', 'yizkor' means 'will remember', 'et' is the accusative marker (often left untranslated), 'yemei' means 'days of', 'chayav' means 'his life', the second 'ki' again means 'because', 'haelohim' means 'the Gods', 'maaneh' means 'answers' or 'responds', 'bisimchat' means 'in the joy of', and 'libbo' means 'his heart'.
ECC.6
[ECC.6.1] There is evil that I saw under the sun, and it is great upon man. [§]
Yesh raah asher ra'iti tachat hashamesh ve rabbah hi al haadam.
'Yesh' means 'there is', 'raah' means 'evil', 'asher' means 'that/which', 'ra'iti' means 'I saw', 'tachat' means 'under', 'hashamesh' means 'the sun', 've' means 'and', 'rabbah' means 'many or great', 'hi' means 'it', 'al' means 'upon or over', 'haadam' means 'man or humanity'.
[ECC.6.2] A man who the Gods give wealth and possessions and honor, and there is no lack in his soul of everything he desires, and the Gods will not cause him to eat from him, because a foreign man will eat it. This is vanity and an evil illness; it is evil. [§]
Ish asher yitten lo haElohim osher ve nechasim ve chavod ve eynenu chaser le nafsho mikol asher yitaveh ve lo yashlitenu haElohim le ekhol mimeinu ki ish nakhri yo'echalenu zeh hevel va choli ra hu.
'Ish' means 'man', 'asher' means 'who/that', 'yitten' (future of natan) means 'will give', 'lo' means 'to him', 'haElohim' means 'the Gods', 'osher' means 'wealth', 've' means 'and', 'nechasim' means 'possessions', 'chavod' means 'honor', 'eynenu' means 'there is not', 'chaser' means 'lacking', 'le nafsho' means 'in his soul', 'mikol' means 'of all', 'asher' means 'that', 'yitaveh' means 'he desires', 've lo' means 'and not', 'yashlitenu' means 'will cause him to rule/diminish', 'le ekhol' means 'to eat', 'mimeinu' means 'from him', 'ki' means 'because', 'ish' means 'a man', 'nakhri' means 'foreign', 'yo'echalenu' means 'will eat it', 'zeh' means 'this', 'hevel' means 'vanity', 'va' means 'and', 'choli' means 'illness', 'ra' means 'evil', 'hu' means 'it'. The name 'haElohim' is rendered literally as 'the Gods' following the rule that 'Elohim' translates to 'the Gods'.
[ECC.6.3] If a man bears a man of a hundred and many years, he shall live, and many will be the days of his years, and his soul will not be satisfied from the good, and even burial was not for him; I said, good is the fallen above him. [§]
im yolid ish meah ve shanim rabbot yichye ve rav she yihyu yemei shanav ve nafsho lo tisba min ha tova ve gam kevura lo hayta lo amarti tov mimennu hanaphel.
'im' means 'if', 'yolid' means 'will bear', 'ish' means 'man', 'meah' means 'hundred', 've' is the conjunction 'and', 'shanim' means 'years', 'rabbot' means 'many', 'yichye' means 'shall live', 've' again means 'and', 'rav' means 'many', 'she' is a relative particle meaning 'that', 'yihyu' means 'will be', 'yemei' means 'days of', 'shanav' means 'his years', 've' again means 'and', 'nafsho' means 'his soul', 'lo' means 'not', 'tisba' means 'be satisfied', 'min' means 'from', 'ha' is the definite article 'the', 'tova' means 'good', 've' again means 'and', 'gam' means 'also', 'kevura' means 'burial', 'lo' means 'not', 'hayta' means 'was', 'lo' means 'to him', 'amarti' means 'I said', 'tov' means 'good', 'mimennu' means 'than him', 'hanaphel' means 'the fallen'.
[ECC.6.4] For vanity has come, and in darkness it walks, and in darkness his name is hidden. [§]
ki bahevel ba uvachoshekh yelekh uvachoshekh shmo yekuseh.
'ki' means 'for' or 'because', 'bahevel' means 'in vanity' or 'vanity', 'ba' (bâ) means 'has come' or 'comes', 'uvachoshekh' means 'and in darkness', 'yelekh' means 'goes' or 'walks', 'shmo' means 'his name', 'yekuseh' means 'will be hidden' or 'is concealed'.
[ECC.6.5] Even the sun has not seen, nor known, the consolation for this from this. [§]
gam-shemesh lo-raa ve-lo yada nachat lazeh mizzeh.
'gam' means 'also' or 'even', 'shemesh' means 'sun', 'lo' means 'not', 'raa' means 'saw', 've' means 'and', 'lo' (second) means 'not' as a conjunction, 'yada' means 'knew' or 'knew of', 'nachat' means 'comfort' or 'consolation', 'lazeh' means 'for this' or 'this', 'mizzeh' means 'from this' (mi = from, zeh = this).
[ECC.6.6] And if it lives a thousand years twice and has not seen good, is it not that everything walks to a single place? [§]
ve'illu chayah elef shanim pa'amayim v'tova lo ra'ah halo el-makom echad hakol holech.
've'illu' means 'and if', 'chayah' means 'lives', 'elef' means 'a thousand', 'shanim' means 'years', 'pa'amayim' means 'twice', 'v'tova' means 'and good', 'lo' means 'not', 'ra'ah' means 'saw', 'halo' means 'is it not', 'el-makom' means 'to a place', 'echad' means 'one' or 'single', 'hakol' means 'the all' or 'everything', 'holech' means 'goes' or 'walks'.
[ECC.6.7] All the toil of a man is for his mouth, and also the soul will not be filled. [§]
kol amal haadam lephiho vegam hanefesh lo timale.
'kol' means 'all', 'amal' means 'toil' or 'labor', 'haadam' means 'the man' or 'human', 'lephiho' means 'for his mouth', 'vegam' means 'and also', 'hanefesh' means 'the soul', 'lo' means 'not', 'timale' means 'will be filled'.
[ECC.6.8] For what is greater for the wise than the fool? What does the poor know about walking against life. [§]
Ki ma yoter lechacham min hakesil mah le'ani yodea lahalokh neged hachayim.
'Ki' means 'for' or 'because', 'ma' means 'what', 'yoter' means 'greater' or 'more', 'lechacham' means 'for the wise', 'min' means 'than', 'hakesil' means 'the fool', 'mah' means 'what', 'le'ani' means 'for the poor', 'yodea' means 'knows', 'lahalokh' means 'to walk' or 'going', 'neged' means 'against', 'hachayim' means 'the living' or 'life'.
[ECC.6.9] Good is the appearance of the eyes more than the soul's course; also this is vanity and the perverseness of the spirit. [§]
tov mar'eh einayim mehalakh-naphesh gam ze hevel u-re'ut ruach.
'tov' means 'good', 'mar'eh' means 'appearance' or 'sight', 'einayim' means 'eyes', 'mehalakh-naphesh' combines 'me' (from) with 'halakh' (to walk) and 'naphesh' (soul) and is taken literally as 'more than the walking of the soul' or 'greater than the soul's course', 'gam' means 'also', 'ze' means 'this', 'hevel' means 'vanity' or 'emptiness', 'u-re'ut' means 'and perverseness' (the conjunction u- 'and' plus re'ut 'wickedness' or 'perverseness'), and 'ruach' means 'spirit' or 'wind'.
[ECC.6.10] What has already happened is called by his name and it is known that he is a man, and he cannot be judged by the one who struck him. [§]
mah-she-hayah kvar nikra shmo ve-noda asher-hu adam ve-lo yukhal ladin im shetakif mimenu.
'mah' means 'what', 'she' is a connective meaning 'that/which', 'hayah' means 'was/happened', 'kvar' means 'already', 'nikra' means 'is called', 'shmo' means 'his name', 've' means 'and', 'noda' means 'known', 'asher' means 'that/which', 'hu' means 'he', 'adam' means 'man', 've' means 'and', 'lo' means 'not', 'yukhal' means 'can', 'ladin' means 'to judge', 'im' means 'by', 'shetakif' means 'the one who struck', 'mimenu' means 'from him/against him'.
[ECC.6.11] For there are many words, many things of vanity; what remains for a man? [§]
ki yesh-devarim harbe marbim hevel mah-yoter laadam.
'ki' means 'for' or 'because', 'yesh' means 'there is/are', 'devarim' means 'words' or 'things', 'harbe' means 'many' or 'abundant', 'marbim' means 'increasing' or 'multiplied', 'hevel' means 'vain' or 'futility', 'mah' means 'what', 'yoter' means 'remains' or 'is left', 'laadam' means 'for a man' or 'to man'.
[ECC.6.12] Because who knows what is good for man in life, the number of the days of his vanity, and he will make it like a shadow; who can tell a man what will be after him under the sun. [§]
Ki mi yodea ma tov la adam ba chayim mispar yemei chayei heveloh ve yaasem ka tzel asher mi yagid la adam ma yihye acharav tachat ha shamesh.
'Ki' means 'because', 'mi' means 'who', 'yodea' means 'knows', 'ma' means 'what', 'tov' means 'good', 'la adam' means 'for man', 'ba chayim' means 'in life', 'mispar' means 'the number of', 'yemei' means 'days of', 'chayei' means 'life', 'heveloh' means 'its vanity', 've' means 'and', 'yaasem' means 'will make', 'ka tzel' means 'like a shadow', 'asher' means 'that', 'mi' again 'who', 'yagid' means 'will tell', 'la adam' again 'to man', 'ma' again 'what', 'yihye' means 'will be', 'acharav' means 'after it', 'tachat' means 'under', 'ha shamesh' means 'the sun' (literally 'the sun').
ECC.7
[ECC.7.1] A good name is better than good oil, and a day of death is better than a day of birth. [§]
Tov shem mishen tov ve-yom ha-mavet mi-yom hi-valdo.
'Tov' means 'good', 'shem' means 'name', 'mishen' means 'than oil' (the word 'mi-' is the comparative 'than' and 'shen' is 'oil'), 've-' means 'and', 'yom' means 'day', 'ha-mavet' means 'the death', 'mi-' again is the comparative 'than', 'yom' again is 'day', 'hi-valdo' means 'its birth' (from the verb 'to be born', with the pronoun 'its' referring to the day). The phrase as a whole is a proverb contrasting the value of a good reputation with material wealth, and comparing the significance of death to birth.
[ECC.7.2] Good is it to go to a house of mourning rather than go to a house of feast, for it is the end of every man and the living will give to his heart. [§]
tov lalekhet el-beit evel milket el-beit mishte ba'asher hu sof kol ha'adam ve'hachai yiten el-libbo.
'tov' means 'good'; 'lalekhet' means 'to go'; 'el-beit' means 'to the house of'; 'evel' means 'mourning' or 'lamentation'; 'milket' means 'to the house of' (used here as a parallel construction); 'mishte' means 'feast' or 'banquet'; 'ba'asher' means 'in that' or 'since'; 'hu' means 'it'; 'sof' means 'end'; 'kol' means 'all' or 'every'; 'ha'adam' means 'the man' or 'human being'; 've'hachai' means 'and the living'; 'yiten' means 'will give'; 'el-libbo' means 'to his heart'.
[ECC.7.3] Anger is better than play, for a scowling face will improve the heart. [§]
Tov ka'as mishchok ki be'roa panim yitav lev.
'Tov' means 'good' or 'better'; 'ka'as' means 'anger' or 'wrath'; 'mishchok' means 'play', 'laughter' or 'amusement'; 'ki' means 'because' or 'for'; 'be'roa' means 'in a scowling' or 'evil' expression; 'panim' means 'face'; 'yitav' means 'will become good' or 'will improve'; 'lev' means 'heart'.
[ECC.7.4] The heart of the wise is in a house of mourning, and the heart of the fools is in a house of gladness. [§]
Lev chakamim bebeit evel velev kesilim bebeit simcha.
'Lev' means 'heart', 'chakamim' means 'wise', 'be' means 'in', 'beit' means 'house', 'evel' means 'mourning', 've' means 'and', the second 'lev' again means 'heart', 'kesilim' means 'fools', the second 'beit' again means 'house', and 'simcha' means 'joy' or 'gladness'.
[ECC.7.5] It is good to hear the rebuke of a wise person rather than a man who listens to the song of fools. [§]
tov lishmo'a ga'arat chacham me'ish shome'a shir kesilim.
'tov' means 'good', 'lishmo\'a' means 'to hear', 'ga'arat' means 'the rebuke' or 'the correction', 'chacham' means 'wise', 'me\'ish' means 'than a man', 'shome\'a' means 'who hears', 'shir' means 'song', 'kesilim' means 'fools'.
[ECC.7.6] For as the clatter of pots under a pot, so is the laughter of the fool; and this also is vanity. [§]
Ki keqol hasir'im tachat hasir ken sechok hak'sil vegam zeh hevel.
'Ki' means 'because' or 'for', 'keqol' means 'like the sound of', 'hasir'im' means 'the pots' (plural), 'tachat' means 'under' or 'below', 'hasir' means 'the pot' (singular), 'ken' means 'so' or 'thus', 'sechok' means 'laughter', 'hak'sil' means 'the fool', 'vegam' means 'and also', 'zeh' means 'this', 'hevel' means 'vanity' or 'meaningless'. The phrase 'keqol hasir'im tachat hasir' pictures the clatter of many pots beneath a pot, used metaphorically for foolish laughter, which the verse declares to be vanity.
[ECC.7.7] Because the oppression will mock the wise and will destroy the heart gift. [§]
Ki haoshek yehollel chacham viyabed et-lev matana.
'Ki' means 'because', 'haoshek' means 'the oppression', 'yehollel' means 'will mock', 'chacham' means 'wise', 'viyabed' means 'and will destroy', 'et' is the accusative particle (no direct translation), 'lev' means 'heart', 'matana' means 'gift'.
[ECC.7.8] Good is the end of a matter rather than its beginning; a long breath (or spirit) is better than a brief breath. [§]
tov acharit dabar mereshito tov erekh-ruach migbah-ruach.
'tov' means 'good', 'achar''it' means 'the end' or 'the latter part', 'dabar' means 'thing' or 'matter', 'mereshito' means 'from its beginning', 'erekh' means 'long' (as in length or duration), 'ruach' means 'breath' or 'spirit', and 'migbah' (with the prefix mi-) conveys the sense of 'from the short' or 'the brief'. So the phrase contrasts the end of a matter with its beginning, and a long or enduring spirit with a brief one.
[ECC.7.9] Do not be haughty in your spirit to become angry, because anger in the bosom of fools will settle. [§]
Al-tevahel b'ruchacha lik'os ki ka'as b'cheik ke-silim yanuh.
'Al' means 'do not', 'tevahel' means 'be haughty' or 'boast', 'b'ruchacha' means 'in your spirit', 'lik'os' means 'to become angry', 'ki' means 'because', 'ka'as' means 'anger', 'b'cheik' means 'in the bosom', 'ke-silim' means 'of fools', and 'yanuh' means 'will settle' or 'will rest'.
[ECC.7.10] Do not say, 'What was the first days better than these, because you did not ask for wisdom about this.' [§]
Al-to'amar mah hayah shehayamim harishonim hayu tovím me'elleh ki lo mekhokmah sha'alta al-zeh.
'Al-to'amar' means 'Do not say', 'mah' means 'what', 'hayah' means 'was', 'she' means 'that', 'hayamim' means 'the days', 'harishonim' means 'the first', 'hayu' means 'were', 'tovim' means 'good', 'me'elleh' means 'than these', 'ki' means 'because', 'lo' means 'not', 'mekhokmah' means 'from wisdom', 'sha'alta' means 'you asked', 'al-zeh' means 'about this'.
[ECC.7.11] Good is wisdom with inheritance, and more for those who see the sun. [§]
Tovah chochmah im nachala ve yoter le-roei ha-shemesh.
'Tovah' means 'good' (feminine), 'chochmah' means 'wisdom', 'im' means 'with', 'nachala' means 'inheritance', 've' means 'and', 'yoter' means 'more' or 'the remaining', 'le-roei' means 'to the ones who see' (literally 'for the seers'), 'ha-shemesh' means 'the sun'.
[ECC.7.12] For in the shade of wisdom, in the shade of silver, and the increase of knowledge of wisdom will revive in it. [§]
Ki betzel hachokhmah betzel hakasef veyitron daat hachokhmah techaye bealeha.
'Ki' means 'for' or 'because', 'betzel' means 'in the shade of', 'hachokhmah' means 'the wisdom', the second 'betzel' repeats 'in the shade of', 'hakasef' means 'the silver', 've' is the conjunction 'and', 'yitron' means 'increase' or 'excess', 'daat' means 'knowledge', the second 'hachokhmah' again means 'the wisdom', 'techaye' means 'will give life' or 'will revive', and 'bealeha' means 'in it' or 'upon it'.
[ECC.7.13] See the work of the Gods, for who can fix that which is blemished? [§]
Re'eh et-ma'aseh haElohim ki mi yukhal le'takken et asher ivto.
'Re'eh' means 'see', 'et' is the direct object marker, 'ma'aseh' means 'work' or 'deed', 'haElohim' means 'the Gods' (the plural form of Elohim), 'ki' means 'for' or 'because', 'mi' means 'who', 'yukhal' means 'can' or 'is able', 'le'takken' means 'to repair' or 'to fix', 'asher' means 'that which' or 'what', and 'ivto' means 'is blemished' or 'is defective'.
[ECC.7.14] On a good day, be good; and on a bad day, see also this: the Gods acted contrary to this concerning a saying that no man will ever find after him a mystery. [§]
beyom tova haye b'tov uveym yom ra'ah re'eh gam et ze le'umat ze asah ha elohim al dibrat shelo yimtza ha adam acharei meuma.
'beyom' means 'on the day', 'tova' means 'good', 'haye' means 'be', 'b'tov' means 'good' or 'in good', 'uveym' means 'and on', 'yom' means 'day', 'ra'ah' means 'evil' or 'bad', 're'eh' means 'see', 'gam' means 'also', 'et ze' means 'this', 'le'umat ze' means 'in contrast to this', 'asah' means 'did' or 'acted', 'ha elohim' means 'the Gods', 'al dibrat' means 'concerning the saying', 'shelo' means 'that not', 'yimtza' means 'will find', 'ha adam' means 'the man', 'acharei' means 'after him', 'meuma' means 'a mystery' or 'something hidden'.
[ECC.7.15] I have seen everything in the days of my vanity: there is a righteous one who perishes in his righteousness, and there is a wicked one who lengthens in his evil. [§]
Et-hakol ra'iti bi-mey heveli, yesh tzaddik oved be-tzidko, ve-yesh rasha ma'arich be-ra'ato.
'Et' means 'the', 'hakol' means 'all' or 'everything'; together 'et-hakol' = 'the whole'. 'Ra'iti' means 'I saw' or 'I have seen'. 'Bi-mey' means 'in the days of'. 'Heveli' means 'my vanity' (hevel = vanity, futility). 'Yesh' means 'there is' or 'there exists'. 'Tzaddik' means 'righteous one'. 'Oved' means 'perishes' or 'goes away'. 'Be-tzidko' means 'in his righteousness' (be- = in, tzidk = righteousness, -o = his). 'Ve-yesh' means 'and there is'. 'Rasha' means 'wicked one'. 'Ma'arich' means 'lengthens' or 'extends'. 'Be-ra'ato' means 'in his evil' (ra'ah = evil, -o = his).
[ECC.7.16] Do not be very righteous and do not be more wise; why be ashamed? [§]
Al-tehi tzaddik harbeh ve-al titchakem yoter lamah tishomem.
'Al' means 'do not', 'tehi' means 'be' (second person singular), 'tzaddik' means 'righteous', 'harbeh' means 'very' or 'much', 've-al' means 'and do not', 'titchakem' means 'be wise' or 'be clever', 'yoter' means 'more' or 'further', 'lamah' means 'why', 'tishomem' means 'be ashamed' or 'be humiliated'.
[ECC.7.17] Do not be wicked excessively, and do not be wise; why would you die before your appointed time? [§]
Al tirsha harbeh ve al tehi sakal lamah tamut belo ittekha.
'Al' means 'do not', 'tirsha' means 'to be wicked' or 'to act wickedly', 'harbeh' means 'excessively' or 'in great amount', 've al' means 'and do not', 'tehi' means 'you will be' (second person singular), 'sakal' means 'wise' or 'prudent', 'lamah' means 'why', 'tamut' means 'you will die', 'belo' means 'without', 'itteka' means 'your time' (literally 'your time'). The phrase 'belo ittekha' is an idiom for 'before your appointed time' or 'prematurely'. The verse warns against excessive wickedness or false wisdom, asking why one would die prematurely.
[ECC.7.18] It is good that you hold this, and also from this do not let go of your hand, for fear of God will bring out all. [§]
Tov asher teechoz bazzah vegam-mizzeh al-tanach et-yadecha ki-yire elohim yetse et-kulam.
'Tov' means 'good', 'asher' means 'that/which', 'teechoz' means 'you will hold', 'bazzah' means 'in this' or 'with this', 'vegam-mizzeh' means 'and also from this', 'al-tanach' means 'do not cease' or 'do not let go', 'et-yadecha' means 'your hand', 'ki' means 'because' or 'for', 'yire' means 'fear', 'elohim' means 'God' (plural form), 'yetse' means 'will bring out' or 'will cause to go forth', 'et-kulam' means 'all of them'.
[ECC.7.19] The wisdom is strong for the wise more than ten rulers who were in the city. [§]
ha-chakmah ta-oz le-chakam me-asarah shlitiim asher hayu ba-ir.
'ha-chakmah' means 'the wisdom', 'ta-oz' means 'is strong', 'le-chakam' means 'for the wise', 'me-asarah' means 'more than ten', 'shlitiim' means 'rulers', 'asher' means 'who', 'hayu' means 'were', 'ba-ir' means 'in the city'.
[ECC.7.20] For there is no righteous man on earth who will do good and not sin. [§]
Ki adam ein tzaddik baaretz asher yaaseh tov velo yechata.
'Ki' means 'for', 'adam' means 'man', 'ein' means 'there is not', 'tzaddik' means 'righteous', 'baaretz' means 'in the earth', 'asher' means 'who/that', 'yaaseh' means 'will do', 'tov' means 'good', 'velo' means 'and not', 'yechata' means 'will sin'.
[ECC.7.21] Even concerning all the things they will speak, do not give your heart to that which you will not hear, the servant who curses you. [§]
Gam lechol-hadvarim asher yedabberu al-titen libecha asher lo-tishma et avdecha mekalkelcha.
'Gam' means 'also' or 'even'. 'Lechol-hadvarim' means 'to all the things' or 'for all matters'. 'Asher' means 'that which' or 'which'. 'Yedabberu' means 'they will speak' or 'they speak'. 'Al-titen' means 'do not give' (imperative negative). 'Libecha' means 'your heart'. 'Asher' again means 'that which'. 'Lo-tishma' means 'you will not hear' (negative future). 'Et' is the direct object marker, not translated. 'Avdecha' means 'your servant'. 'Mekalkelcha' means 'who curses you' or 'the one who curses you'. The clause strings together a warning: even concerning all spoken matters, do not give your heart to what you will not hear, especially not to a servant who curses you.
[ECC.7.22] Because even many times your heart knew that you also cursed others. [§]
Ki gam-p'aamim rabot yada libbecha asher gam-ata kilalta acherim.
'Ki' means 'because', 'gam' means 'also', 'p'aamim' means 'times', 'rabot' means 'many', 'yada' means 'knew', 'libbecha' means 'your heart', 'asher' means 'that' or 'which', 'gam' again means 'also', 'ata' means 'you', 'kilalta' means 'you cursed', 'acherim' means 'others'.
[ECC.7.23] All this I have tried with wisdom; I said I will become wise, and it is far from me. [§]
Kol-zo nisiti bachochmah amarti echkama vehi rechokah mimeini.
'Kol-zo' means 'all this', 'nisiti' means 'I have tried' or 'I have tested', 'bachochmah' means 'in wisdom', 'amarti' means 'I said', 'echkama' means 'I will become wise' (first person future of the verb 'to become wise'), 'vehi' means 'and it (she) is', 'rechokah' means 'far' or 'distant', 'mimeini' means 'from me'.
[ECC.7.24] How far away it was, and deep, deep, who will find it? [§]
Rachok mah shehayah ve amok amok mi yimtzaenu.
'Rachok' means 'far', 'mah' means 'what', 'shehayah' means 'that was', 've' means 'and', 'amok' means 'deep' (repeated for emphasis), 'mi' means 'who', 'yimtzaenu' means 'will find it'.
[ECC.7.25] My sabbaths I and my heart to know and to teach and I seek wisdom and calculation and to know wickedness as a vessel and the intellect deceives. [§]
savvoti ani ve-libi la'adat ve-latur u-bakesh khokhma ve-cheshbon ve-la'adat reshah kesel ve-haskelut holelot.
'savvoti' means 'my sabbaths' (or 'my rest days'), 'ani' means 'I', 've-libi' means 'and my heart', 'la'adat' means 'to know', 've-latur' means 'and to teach', 'u-bakesh' means 'and I seek', 'khokhma' means 'wisdom', 've-cheshbon' means 'and calculation', 've-la'adat' means 'and to know', 'reshah' means 'wickedness', 'kesel' means 'as a vessel', 've-haskelut' means 'and the intellect', 'holelot' means 'deceptive' or 'deluding'.
[ECC.7.26] And I go out, bitter from death, the woman who is detained and forbidden, her heart bound, her hands bound, good before the Gods, he will be saved from her, and sinner will be caught in her. [§]
U-motse ani mar mimavet et ha'isha asher hi metzodim va-chramim livvah asurim yadeha tov lifnei haElohim yimallet mimena ve-chote yilked ba.
'U-motse' means 'and I go out', 'ani' means 'I', 'mar' means 'bitter', 'mimavet' means 'from death', 'et' is the direct object marker (not translated), 'ha'isha' means 'the woman', 'asher' means 'who/that', 'hi' means 'she', 'metzodim' means 'detained' or 'restricted', 'va-chramim' means 'and forbidden', 'livvah' means 'her heart', 'asurim' means 'bound' or 'prohibited', 'yadeha' means 'her hands', 'tov' means 'good', 'lifnei' means 'before', 'haElohim' means 'the Gods' (literal translation of Elohim), 'yimallet' means 'will be saved', 'mimena' means 'from her', 've-chote' means 'and sinner', 'yilked' means 'will be caught', 'ba' means 'in her'.
[ECC.7.27] Look, this I have found; I said, a gathering one to one to find an account. [§]
Reeh zeh matzati amrah kohelet achat le'achot limtzo cheshbon.
'Reeh' means 'look' (imperative), 'zeh' means 'this', 'matzati' means 'I found', 'amrah' means 'I said', 'kohelet' means 'assembly' or 'gathering', 'achat' means 'one' (feminine), 'le'achot' means 'to one' or 'for each', 'limtzo' means 'to find', 'cheshbon' means 'account' or 'calculation'.
[ECC.7.28] My soul still seeks, but I have not found a single man among a thousand, nor have I found a woman among all of them. [§]
asher od-biksha nafshi velo matzati adam echad me'elef matzati ve'isha bechol-elleh lo matzati.
'asher' means 'that', 'od' means 'still', 'biksha' means 'I seek', 'nafshi' means 'my soul', 'velo' means 'and not', 'matzati' means 'I have found' (used here in a negative sense), 'adam' means 'man', 'echad' means 'one', 'me'elef' means 'from a thousand', the second 'matzati' repeats 'I have found', 've'isha' means 'and woman', 'bechol-elleh' means 'among all these', 'lo' means 'not', and the final 'matzati' again means 'I have found'.
[ECC.7.29] Alone, see this I have found that made the Gods the man upright and they sought many calculations. [§]
Levad reeh zeh matzati asher asah haElohim et haadam yashar vehamma bikshu chisbonot rabim.
Levad means 'alone'; reeh means 'see'; zeh means 'this'; matzati means 'I have found'; asher means 'that/which'; asah means 'made'; haElohim means 'the Gods'; et is an object marker often left untranslated; haadam means 'the man'; yashar means 'upright' or 'straight'; vehamma means 'and they'; bikshu means 'they sought'; chisbonot means 'calculations' or 'schemes'; rabim means 'many'.
ECC.8
[ECC.8.1] Who is as wise, and who knows the interpretation of a word? The wisdom of a man will make his face shine, and the strength of his face will be renewed. [§]
Mi kechacham umei yodea pesh er davar chokhmat adam ta'ir panav ve'oz panav yeshuneh.
'Mi' means 'who', 'kechacham' means 'as wise' (literally 'like wise'), 'umei' means 'and who', 'yodea' means 'knows', 'pesh er' means 'interpretation' or 'understanding', 'davar' means 'word', 'chokhmat' means 'wisdom of', 'adam' means 'man', 'ta'ir' means 'will shine', 'panav' means 'his face', 've'oz' means 'and strength', 'panav' again means 'his face', 'yeshuneh' means 'will be renewed' or 'will be refreshed'.
[ECC.8.2] I, the mouth of the king, keep the covenant of the Gods. [§]
Ani pi-melek shmor ve'al dibrat shvuat elohim.
'Ani' means 'I'. 'pi-melek' is a compound of 'pi' meaning 'mouth' and 'melek' meaning 'king', together 'my mouth-king' or 'the mouth of the king'. 'shmor' means 'keep', 'guard', or 'observe'. 've'al' means 'and' or 'and also', literally 'and upon'. 'dibrat' is the construct form of 'davar', meaning 'the word' or 'speech'. 'shvuat' means 'covenant' or 'oath'. 'elohim' is the plural of the name for God and is translated here as 'the Gods'.
[ECC.8.3] Do not be ashamed before him, walk; do not stand in an evil matter, for all that desires will do. [§]
Al tibbahel mipanev telech al taamod be-davar ra ki kol asher yachpotz yaaseh.
'Al' means 'do not', 'tibbahel' means 'be ashamed', 'mipanev' means 'before him', 'telech' means 'you shall go' (walk), 'al' means 'do not', 'taamod' means 'stand', 'be-davar' means 'in a matter', 'ra' means 'evil', 'ki' means 'for', 'kol' means 'all', 'asher' means 'that which', 'yachpotz' means 'desires', 'yaaseh' means 'will do'.
[ECC.8.4] When the word of the king, the rule, and who will say to him, 'what will you do?'. [§]
ba'aser dvar-melech shilton u-mi yomar lo ma ta'aseh.
'ba'aser' means 'when' or 'in the case that', 'dvar' means 'word' or 'command', 'melech' means 'king', 'shilton' means 'dominion' or 'rule', 'u-mi' means 'and who', 'yomar' means 'will say', 'lo' means 'to him', 'ma' means 'what', 'ta'aseh' means 'you will do' (future).
[ECC.8.5] A guardian of the command does not know an evil thing, and time and judgment know the wise heart. [§]
shomer mitzvah lo yeda davar ra ve'et u-mishpat yeda lev chacham.
'shomer' means 'guardian' or 'keeper', 'mitzvah' means 'commandment' or 'command', 'lo' means 'not', 'yeda' means 'knows', 'davar' means 'thing' or 'matter', 'ra' means 'evil' or 'bad', 've' means 'and', 'et' means 'time', 'u-mishpat' means 'and judgment', 'lev' means 'heart', 'chacham' means 'wise' or 'wise person'.
[ECC.8.6] For every desire there is a time and judgment, because the evil of man is great upon him. [§]
Ki lechol-chephet yesh et u-mishpat ki ra'at haadam rabbah alav.
'Ki' means 'for' or 'because', 'lechol' means 'to every' or 'for all', 'chephet' means 'desire' or 'pleasure', 'yesh' means 'there is', 'et' means 'time', 'u-mishpat' means 'and judgment' (or 'and a season'), the second 'ki' again means 'because', 'ra'at' means 'evil' or 'wickedness', 'haadam' means 'the man' or 'human', 'rabbah' means 'great' or 'much', and 'alav' means 'upon him' or 'against him'.
[ECC.8.7] For he does not know what will be, for as what will be, who will tell him. [§]
Ki einenu yodea mah sheyihye, ki ka'asher yihye mi yagid lo.
'Ki' means 'for', 'einenu' means 'he does not know', 'yodea' is the verb root 'to know' embedded in einenu, 'mah' means 'what', 'sheyihye' means 'that will be' or 'what will happen', 'ka'asher' means 'as' or 'since', 'yihye' again means 'will be', 'mi' means 'who', 'yagid' means 'will tell', 'lo' means 'to him'.
[ECC.8.8] There is no man who rules over the wind to destroy the wind, and there is no rule on the day of death, and there is no dispatch in war, and none will save the wicked from his master. [§]
Ein adam shalit baruch liklo et haruch ve ein shilton beyom hamavet ve ein mishlachat bamlichamah ve lo-yemaleht resha et bealav.
'Ein' means 'there is not' or 'no', 'adam' means 'man', 'shalit' means 'ruler' or 'one who rules', 'baruch' means 'over the wind', 'liklo' means 'to destroy', 'et' is a direct object marker, 'haruch' means 'the wind', 've' means 'and', 'ein' again means 'there is no', 'shilton' means 'dominion' or 'authority', 'beyom' means 'on the day', 'hamavet' means 'of death', 've' again 'and', 'ein' again 'there is no', 'mishlachat' means 'dispatch' or 'mission', 'bamlichamah' means 'in war', 've' again 'and', 'lo-yemaleht' means 'will not save', 'resha' means 'wickedness' or 'the wicked', 'et' marker, 'bealav' means 'from his master'.
[ECC.8.9] I have seen all this and I set my heart to every deed that is done under the sun at a time when man rules over man for his own evil. [§]
et-kol-zeh raiti ve-naton et-libbi lekol-maase asher naasa tachat hashamesh et asher shalat haadam beadam lera lo.
'et' is the direct object marker, 'kol' means 'all', 'zeh' means 'this', 'raiti' means 'I saw', 've-naton' means 'and I will give' (or 'and I set'), 'et' again is the object marker, 'libbi' means 'my heart', 'lekol' means 'to all', 'maase' means 'work' or 'deed', 'asher' means 'that' or 'which', 'naasa' means 'is done' or 'is made', 'tachat' means 'under', 'hashamesh' means 'the sun' (a phrase meaning 'under the sun'), 'et' means 'time' (here 'a time'), the second 'asher' again means 'when', 'shalat' means 'rules' or 'has dominion', 'haadam' means 'the man' or 'human', 'beadam' means 'over man' (literally 'in man' indicating jurisdiction), 'lera' means 'to evil', and 'lo' means 'his' (referring to man's own).
[ECC.8.10] And then I saw the wicked buried and they came from the holy place and they walked and they forgot in the city that thus they did also this vanity. [§]
uv'chen ra'iti resha'im kevurim vavau u-mimkom kadosh yehallechu veyishtakhu ba'ir asher ken-asu gam-zeh havel.
'uv'chen' means 'and then', 'ra'iti' means 'I saw', 'resha'im' means 'the wicked', 'kevurim' means 'buried', 'vavau' means 'and they came', 'u-mimkom' means 'from the place', 'kadosh' means 'holy', 'yehallechu' means 'they will walk', 'veyishtakhu' means 'and they will forget', 'ba'ir' means 'in the city', 'asher' means 'that/which', 'ken-asu' means 'thus they did', 'gam-zeh' means 'also this', 'havel' means 'vanity' or 'meaninglessness'.
[ECC.8.11] Because there is no trap the work of evil is swift; therefore the hearts of the children of man are filled in them to do evil. [§]
asher ein na'ase pitgam ma'aseh hara mehera al ken male lev b'nei haadam bahem la'asot ra.
'asher' means 'that which', 'ein' means 'there is not', 'na'ase' means 'we do/make', 'pitgam' means 'a snare or trap', 'ma'aseh' means 'the work', 'hara' means 'evil', 'mehera' means 'quickly', 'al' means 'because', 'ken' means 'therefore', 'male' means 'full', 'lev' means 'heart', 'b'nei' means 'of the children', 'haadam' means 'of man', 'bahem' means 'in them', 'la'asot' means 'to do', 'ra' means 'evil'.
[ECC.8.12] He who sins does evil promptly and lengthens it for himself, because even I know who will be good to those who fear the Gods, those who will fear before Him. [§]
Asher chote oseh ra maat umaarich lo ki gam yodea ani asher yihye tov le-yirei haElohim asher yireu milfanav.
'Asher' means 'who/that', 'chote' means 'sins', 'oseh' means 'does', 'ra' means 'evil', 'maat' means 'promptly' or 'immediately', 'umaarich' means 'and lengthens', 'lo' means 'for him', 'ki' means 'because', 'gam' means 'also', 'yodea' means 'knowing', 'ani' means 'I', 'asher' means 'who', 'yihye' means 'will be', 'tov' means 'good', 'le-yirei' means 'to the fearing', 'haElohim' means 'the Gods', 'asher' means 'who', 'yireu' means 'they will fear', 'milfanav' means 'before Him'.
[ECC.8.13] And it is good that there will be none for the wicked, and that days will not be lengthened like shade which does not fear before the Gods. [§]
ve-tov lo-yihye la-rasha ve-lo ya'arich yamim ka-tzel asher einenu yare milifnei Elohim.
've-tov' means 'and it is good', 'lo-yihye' means 'will not be', 'la-rasha' means 'for the wicked', 've-lo' means 'and not', 'ya'arich' means 'will lengthen', 'yamim' means 'days', 'ka-tzel' means 'like shade', 'asher' means 'that', 'einenu' means 'it is not', 'yare' means 'fear', 'milifnei' means 'before', 'Elohim' means 'the Gods'.
[ECC.8.14] There is vanity that is on the earth, that there are righteous ones whose coming to them is like the work of the wicked, and there are wicked ones whose coming to them is like the work of the righteous. I said that this also is vanity. [§]
yesh hevel asher naasa al haaretz asher yesh tzaddikim asher magi'a alehem ke-maaseh harsha'im ve-yesh resha'im she magi'a alehem ke-maaseh hatzaddikim amarti she gam ze hevel.
'yesh' means 'there is', 'hevel' means 'vanity' or 'meaninglessness', 'asher' means 'that/which', 'naasa' means 'is made' or 'is done', 'al' means 'upon' or 'on', 'haaretz' means 'the earth', 'tzaddikim' means 'righteous ones', 'magi'a' means 'comes to' or 'approaches', 'alehem' means 'to them', 'ke-maaseh' means 'as the work of', 'harsha'im' means 'the wicked', 've-yesh' means 'and there is', 'resha'im' means 'wicked ones', 'amarti' means 'I said', 'gam' means 'also', 'ze' means 'this', and the final 'hevel' repeats the concept of 'vanity'. The phrase 'magi'a alehem ke-maaseh harsha'im' is rendered literally as 'who come to them as the work of the wicked', and similarly for the righteous.
[ECC.8.15] I have also praised the joy that has no benefit for a man under the sun, except to eat, drink, and be glad; and it will sustain him in his toil the days of his life that God gave him under the sun. [§]
Veshivachti ani et-hasimecha asher ein tov laadam tachat hashamesh ki im le'echol ve'lishtot ve'lisamoch ve'hu yilvenu ba'amalo yemei chayav asher natan lo God tachat hashamesh.
'Veshivachti' means 'I have also praised', 'ani' means 'I', 'et-hasimecha' means 'the joy', 'asher' means 'that/which', 'ein tov' means 'has no good/benefit', 'laadam' means 'for a man', 'tachat hashamesh' means 'under the sun', 'ki' means 'because/for', 'im' means 'except', 'le'echol' means 'to eat', 've'lishtot' means 'and to drink', 've'lisamoch' means 'and to be glad', 've'hu' means 'and it', 'yilvenu' means 'will sustain/comfort', 'ba'amalo' means 'in his toil/labor', 'yemei chayav' means 'the days of his life', 'asher natan lo' means 'that God gave him', 'God' is the literal translation of 'הָאֱלֹהִים', and the final 'tachat hashamesh' repeats 'under the sun'.
[ECC.8.16] As I gave my heart to know wisdom and to see the matter which is done upon the earth, for even in day and night, sleep in his eyes is not seen. [§]
ka'asher natati et libi ladata chokmah ve'lirot et ha'inyan asher na'asa al ha'aretz ki gam bayom uvalaila shenah be'einav eynenu ro'eh.
'ka'asher' means 'as', 'natati' means 'I gave', 'et' is a direct object marker, 'libi' means 'my heart', 'ladata' means 'to know', 'chokmah' means 'wisdom', 've'lirot' means 'and to see', 'et' again is the direct object marker, 'ha'inyan' means 'the matter', 'asher' means 'that/which', 'na'asa' means 'is done/made', 'al' means 'upon', 'ha'aretz' means 'the earth', 'ki' means 'for', 'gam' means 'also/even', 'bayom' means 'in the day', 'uvalaila' means 'and at night', 'shenah' means 'sleep', 'be'einav' means 'in his eyes', 'eynenu' means 'he does not', 'ro'eh' means 'see'.
[ECC.8.17] And I saw the works of the Gods, because man cannot find the work that was done under the sun, in the toil that man makes to seek and does not find, and also if the wise says to know, he cannot find. [§]
ve-raiti et kol maaseh haelohim ki lo yuchal haadam limtzo et hamaaseh asher naasa tachat hashamesh beshel asher yaamol haadam levakesh velo yimtsa vegam im yomar hechakam ladaat lo yuchal limtzo.
've' means 'and', 'raiti' means 'I saw', 'et' is the direct object marker, 'kol' means 'all', 'maaseh' means 'work' or 'deed', 'haelohim' means 'the Gods' (plural form of Elohim, translated literally as 'the Gods'), 'ki' means 'because', 'lo' means 'not', 'yuchal' means 'can' or 'is able', 'haadam' means 'the man' or 'human', 'limtzo' means 'to find', 'et' (again) marks the object, 'hamaaseh' means 'the work', 'asher' means 'that/which', 'naasa' means 'was done', 'tachat' means 'under', 'hashamesh' means 'the sun', 'beshel' is a difficult idiom often rendered 'in the toil' or 'in the effort', 'asher' again 'that', 'yaamol' means 'toils' or 'works', 'haadam' again 'the man', 'levakesh' means 'to seek', 'velo' means 'and not', 'yimtsa' means 'finds', 'vegam' means 'and also', 'im' means 'if', 'yomar' means 'he says', 'hechakam' means 'the wise', 'ladaa' means 'to know/understand', 'lo' again 'not', 'yuchal' again 'can', 'limtzo' again 'find'. The phrase 'beshel' is an idiom meaning the efforts or labor a person puts into seeking something.
ECC.9
[ECC.9.1] Because I have placed all this in my heart and to cleanse all this that the righteous and the wise and their servants, by the hand of the Gods, both love and hatred, no one knows the man; all is before them. [§]
Ki et-kol zeh natati el-libi ve-lavur et-kol zeh asher hatzadikim ve-hachachamim vaavadehem beyad haElohim gam ahavah gam sinah ein yodea haadam hakol lifneihem.
'Ki' means 'because', 'et' is the direct object marker, 'kol' means 'all', 'zeh' means 'this', 'natati' means 'I gave' or 'I placed', 'el' means 'to' or 'into', 'libi' means 'my heart', 've-lavur' means 'and to cleanse' or 'to purge', 'asher' means 'that/which', 'hatzadikim' means 'the righteous', 've-hachachamim' means 'and the wise', 'vaavadehem' means 'and their servants', 'beyad' means 'by the hand of', 'haElohim' means 'the Gods' (literal translation of Elohim), 'gam' means 'also', 'ahavah' means 'love', 'gam sinah' means 'also hatred', 'ein' means 'no' or 'none', 'yodea' means 'knows', 'haadam' means 'the man', 'hakol' means 'all' or 'everything', 'lifneihem' means 'before them'. The name 'Elohim' is rendered as 'the Gods' according to the literal translation rule provided.
[ECC.9.2] All, as with all, there is one call for the righteous and for the wicked, for the good and for the pure, and for the impure, and for the sacrificer and for the one who does not sacrifice, like the good, like the sinner, the swearing one, as one who swears fears. [§]
hakol ka'aser lakol mikreh echad latzadik ve'larasha latov ve'latahor ve'latame ve'lazoveach ve'lashér einenu zoveach kattet kachote hanishba ka'aser shvu'a yare.
'hakol' means 'all', 'ka'aser' means 'as', 'lakol' means 'to all', 'mikreh' means 'a call' or 'summons', 'echad' means 'one', 'latzadik' means 'to the righteous', 've'larasha' means 'and to the wicked', 'latov' means 'to the good', 've'latahor' means 'and to the pure', 've'latame' means 'and to the impure', 've'lazoveach' means 'and to the one who offers sacrifices', 've'lashér' means 'and to the one who does not offer', 'einenu' means 'is not', 'zoveach' means 'offering' or 'sacrificer', 'kattet' means 'like the good', 'kachote' means 'like the sinner', 'hanishba' means 'the swearing one', 'ka'aser' means 'as', 'shvu'a' means 'oath', 'yare' means 'fears'.
[ECC.9.3] This is evil in everything that is done under the sun, because there is one source for all, and also the heart of mankind is filled with evil and emptiness in their hearts during their lives, and after that to the dead. [§]
zeh ra bekhol asher na'asa tachat hashemesh ki mikreh echad lachol vegam lev b'nei ha'adam male ra veholelot bilvavam bechayehem ve'acharei el hametim
'zeh' means 'this', 'ra' means 'evil' or 'bad', 'bekhol' means 'in all' or 'throughout', 'asher' means 'that which', 'na'asa' means 'is done' or 'is made', 'tachat' means 'under', 'hashemesh' means 'the sun', 'ki' means 'because' or 'for', 'mikreh' means 'source' or 'origin', 'echad' means 'one', 'lachol' means 'for everything', 'vegam' means 'and also', 'lev' means 'heart', 'b'nei' means 'of the sons', 'ha'adam' means 'of man' or 'human', 'male' means 'filled', 'ra' means 'bad', 'veholelot' means 'vanities' or 'emptiness', 'bilvavam' means 'in their hearts', 'bechayehem' means 'in their lives', 've'acharei' means 'and after', 'el' means 'to', 'hametim' means 'the dead'.
[ECC.9.4] Because who will be chosen among all the living has security, for a living dog is better than a dead lion. [§]
Ki mi asher yevuchar el kol hachayim yesh bitachon ki lechelev chai hu tov min haaryeh hameit.
'Ki' means 'because', 'mi' means 'who', 'asher' means 'who/that', 'yevuchar' means 'will be chosen', 'el' means 'to' or 'for', 'kol' means 'all', 'hachayim' means 'the living', 'yesh' means 'there is', 'bitachon' means 'security', 'ki' means 'because', 'lechelev' means 'to a dog', 'chai' means 'living', 'hu' means 'he/it is', 'tov' means 'good' or 'better', 'min' means 'than' or 'from', 'haaryeh' means 'the lion', 'hameit' means 'the dead'.
[ECC.9.5] Because the living know that they will die, and the dead do not know at all, and there is no reward for them because their memory has been forgotten. [§]
Ki ha-chayyim yod'im sheyamut ve-hametim einam yod'im me'uma ve-ein od lahem sakhar ki nishkach zikhram.
'Ki' means 'because', 'ha-chayyim' means 'the living', 'yod'im' means 'know' (present plural), 'sheyamut' means 'that they will die', 've-hametim' means 'and the dead', 'einam' means 'they are not', 'yod'im' again means 'knowing', 'me'uma' means 'certainly' or 'indeed', 've-ein od' means 'and there is no more', 'lahem' means 'for them', 'sakhar' means 'reward', 'ki' again means 'because', 'nishkach' means 'has been forgotten', 'zikhram' means 'their memory'. The verse states that the living know that they will die, but the dead do not know at all, and there is no reward for them because their memory has been forgotten.
[ECC.9.6] Both their love, both their hatred, both their jealousy have already perished, and they have no share any longer forever in everything that is done under the sun. [§]
gam ahavatam gam sinatam gam kinatam kevar avada vechelek ein-lem od leolam bechol asher nasah tachat hashamesh.
"gam" means "also" or "both"; "ahavatam" means "their love"; "sinatam" means "their hatred"; "kinatam" means "their jealousy"; "kevar" means "already" or "now"; "avada" means "has perished" or "is lost"; "vechelek" means "and part" or "share"; "ein-lem" means "there is none"; "od" means "anymore"; "leolam" means "forever"; "bechol" means "in all"; "asher" means "that which"; "nasah" means "is done" or "we do"; "tachat" means "under"; "hashamesh" means "the sun".
[ECC.9.7] Go, eat your bread in joy, and drink your wine with a good heart, for already the Gods have pleased your works. [§]
Lech ekhol b'simcha lachmecha u'shateh b'lev tov yeinecha ki kvar ratza haelohim et maasecha.
'Lech' means 'go', 'ekhol' means 'eat', 'b'simcha' means 'in joy', 'lachmecha' means 'your bread', 'u'shateh' means 'and drink', 'b'lev tov' means 'with a good heart', 'yeinecha' means 'your wine', 'ki' means 'because' or 'for', 'kvar' means 'already', 'ratza' means 'has pleased', 'haelohim' means 'the Gods' (literal translation of Elohim), 'et' is a direct‑object marker (no English equivalent), and 'maasecha' means 'your works' or 'your deeds'.
[ECC.9.8] At all times your garments will be white, and oil upon your head will not lack. [§]
Bechol et yihyu vegadecha levanim ve-shemen al roshcha al yechesar.
'Bechol' means 'at every', 'et' is a time marker meaning 'time', together 'Bechol-et' means 'always' or 'at all times'; 'Yihyu' means 'they will be'; 've' means 'and'; 'gadecha' means 'your garments'; 'levanim' means 'white'; 've' again means 'and'; 'shemen' means 'oil'; 'al' means 'upon'; 'roshcha' means 'your head'; the second 'al' is a negative particle meaning 'not'; 'yechesar' means 'to lack' or 'to be lacking'.
[ECC.9.9] See the life with a woman you loved all the days of the vanity of your existence which was 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 labored under the sun. [§]
Re'eh chayyim im isha asher ahavta kol yemei chayei hevelkha asher natan lekha tachat ha-shemesh kol yemei hevelkha ki hu chelkecha ba-chayyim uva-amalkha asher atah amel tachat ha-shamesh.
'Re'eh' means 'see', 'chayyim' means 'life', 'im' means 'with', 'isha' means 'woman', 'asher' means 'who/that', 'ahavta' means 'you loved', 'kol' means 'all', 'yemei' means 'days of', 'chayei' means 'the life of', 'hevelkha' means 'your vanity', 'natan' means 'gave', 'lekha' means 'to you', 'tachat' means 'under', 'ha-shemesh' means 'the sun', 'chelkecha' means 'your portion', 'ba-chayyim' means 'in life', 'uva-amalkha' means 'and in your toil', 'ata' means 'you', 'amel' means 'labored', 'tachat' again 'under', 'ha-shamesh' means 'the sun'.
[ECC.9.10] All that your hand finds to do with your strength, do it, for there is no deed, calculation, knowledge, or wisdom in the request which you are walking there. [§]
Kol asher timtza yadecha la'asot bechocha aseh ki ein ma'aseh vechesbon vedaat vechachmah bish'ol asher attah holech shamah.
'Kol' means 'all', 'asher' means 'that/which', 'timtza' means 'you find', 'yadecha' means 'your hand', 'la'asot' means 'to do', 'bechocha' means 'with your strength', 'aseh' means 'do', 'ki' means 'for', 'ein' means 'there is no', 'ma'aseh' means 'deed', 'vechesbon' means 'and calculation/accounting', 'vedaat' means 'and knowledge', 'vechachmah' means 'and wisdom', 'bish'ol' means 'in the request/question', 'asher' means 'that/which', 'attah' means 'you', 'holech' means 'are walking/go', 'shamah' means 'there'.
[ECC.9.11] I sat and observed under the sun that not the swift runners, nor the strong warriors in battle, nor the wise in bread, nor the understanding in wealth, nor the knowing in grace, for time and chance will strike all. [§]
shavti ve raah tachat ha-shemesh ki lo la-kalim ha-meretz ve lo la-giborim ha-milchamah ve gam lo la-chachamim lechem ve gam lo la-nevonim osher ve gam lo la-yod'im chen ki-et ve-pega yikreh et kulam.
'shavti' means 'I sat', 've raah' means 'and observed', 'tachat ha-shemesh' means 'under the sun', 'ki' means 'because' or 'for', 'lo' means 'not', 'la-kalim' means 'the runners', 'ha-meretz' means 'the swift', 've lo' means 'and not', 'la-giborim' means 'the strong ones', 'ha-milchamah' means 'the battle', 've gam' means 'and also', 'la-chachamim' means 'the wise', 'lechem' means 'bread', 'la-nevonim' means 'the understanding', 'osher' means 'wealth', 'la-yod'im' means 'the knowing', 'chen' means 'grace', 'ki-et' means 'time', 've-pega' means 'and opportunity', 'yikreh' means 'will meet' or 'will strike', 'et kulam' means 'all of them'.
[ECC.9.12] For also man does not know his time, like fishes that are caught in an evil net, and like birds that are snared in a trap; likewise the children of man are bound in a time of evil when sudden disaster falls upon them. [§]
Ki gam lo yeda ha adam et ito kadagim shenechazim bitzodah raah ve katsiporim ha achuzot bapach kahem yukashim bne ha adam le'et raah keshetipol aleihem pitom.
'Ki' means 'for' or 'since', 'gam' means 'also', 'lo yeda' means 'does not know', 'ha adam' means 'the man', 'et ito' means 'his time', 'ka dagim' means 'like fishes', 'shenechazim' means 'that are caught', 'bitzodah raah' means 'in an evil net', 've' means 'and', 'katsiporim' means 'birds', 'ha achuzot' means 'that are snared', 'bapach' means 'in a trap', 'kahem' means 'just as', 'yukashim' means 'are bound', 'bne ha adam' means 'the children of man', 'le'et raah' means 'for a time of evil', 'keshetipol' means 'when they fall', 'aleihem' means 'upon them', 'pitom' means 'suddenly'.
[ECC.9.13] Even this I saw, wisdom under the sun, and great it is my God. [§]
Gam-zeh ra'iti chakmah tachat ha-shemesh u'gdolah hi elai.
'Gam-zeh' means 'even this', 'ra'iti' means 'I saw', 'chakmah' means 'wisdom', 'tachat' means 'under', 'ha-shemesh' means 'the sun', 'u'gdolah' means 'and great', 'hi' means 'it is', 'elai' means 'my God' (with 'El' translated as 'God' and the suffix indicating possession).
[ECC.9.14] A small city and few men in it; a great king came to it, surrounded it, and built great siege works against it. [§]
Ir ketannah ve'anashim ba me'at uva eliyah melech gadol ve'savav otah u'vana aleha metzodim gedolim.
'Ir' means 'city', 'ketannah' means 'small', 've'anashim' means 'and men', 'ba' means 'in it', 'me'at' means 'few', 'uva' means 'and came', 'eliyah' means 'to it', 'melech' means 'king', 'gadol' means 'great', 've'savav' means 'and surrounded', 'otah' means 'it', 'u'vana' means 'and built', 'aleha' means 'upon it', 'metzodim' means 'siege works', 'gedolim' means 'great'.
[ECC.9.15] And he found in it a wise, discerning man and he rescued the city with his wisdom, and man did not remember the wise, discerning man that one. [§]
u-matsa ba ish misken chacham u-milat-hu et ha'ir bechachmato ve'adam lo zakar et ha'ish ha-misken ha-hu.
'u-matsa' means 'and found', 'ba' means 'in it', 'ish' means 'man', 'misken' means 'wise or discerning', 'chacham' means 'wise', 'u-milat-hu' means 'and he rescued', 'et ha'ir' means 'the city', 'bechachmato' means 'with his wisdom', 've'adam' means 'and man', 'lo' means 'not', 'zakar' means 'remembered', 'et ha'ish' means 'the man', 'ha-misken' means 'the wise or discerning', 'ha-hu' means 'that one'.
[ECC.9.16] And I said, I am good; wisdom is greater than strength, and the wisdom of the gambler is in slander, and his words are not heard. [§]
ve'amarti ani tovah chochmah mig'vurah ve'chochmat hamisken bezuyah u'dvarav einam nishma'im.
've'amarti' means 'and I said', 'ani' means 'I', 'tovah' means 'good' or 'pleasant', 'chochmah' means 'wisdom', 'mig'vurah' means 'greater than strength' (lit. 'more than might'), 've'chochmat' means 'and the wisdom of', 'hamisken' means 'the one who risks' or 'the gambler', 'bezuyah' means 'in slander' or 'through defamation', 'u'dvarav' means 'and his words', 'einam' means 'are not', 'nishma'im' means 'heard'.
[ECC.9.17] The words of the wise are heard in gentleness, from the outcry of the ruler among the fools. [§]
Dibrei Chachamim beNachat nishmaim mizaqat Moshel baksilim.
'Dibrei' means 'words', 'Chachamim' means 'the wise (people)', 'beNachat' means 'in gentleness' or 'with softness', 'nishmaim' means 'are heard', 'mizaqat' means 'from the outcry of', 'Moshel' means 'ruler' or 'leader', 'baksilim' means 'among the fools'.
[ECC.9.18] Good is wisdom over all war, and one sinner will destroy much good. [§]
Tova chachmah mik'lei krv vechoteh echad ye'aved tova harbeh.
'Tova' means 'good', 'chachmah' means 'wisdom', 'mik'lei' means 'over all' (the construct form of 'from the'), 'krv' means 'battle' or 'war', 'vechoteh' means 'and a sinner', 'echad' means 'one', 'ye'aved' means 'will destroy', the second 'tova' again means 'good', and 'harbeh' means 'much' or 'many'.
ECC.10
[ECC.10.1] Splinters of death will bring oil fragrance, precious beyond wisdom, beyond honor, intellect little. [§]
zebuvai mavet yab'ish yabia shemen rokeach yakar mechakmah mikavod sikhlut me'at.
'zebuvai' means 'splinters' or 'shards', 'mavet' means 'death', 'yab'ish' means 'will bring' or 'will cause', 'yabia' means 'will speak' or 'will declare', 'shemen' means 'oil', 'rokeach' means 'perfume' or 'fragrance', 'yak ar' means 'precious', 'mechakmah' means 'more than wisdom', 'mikavod' means 'more than honor', 'sikhlut' means 'intellect' or 'understanding', 'me'at' means 'little' or 'some'.
[ECC.10.2] The heart of the wise is at his right, and the heart of the fool is at his left. [§]
Lev chacham limino velev kesil lismo.
'Lev' means 'heart', 'chacham' means 'wise', 'limino' means 'to his right', 've' means 'and', the second 'lev' again means 'heart', 'kesil' means 'fool', 'lismo' means 'to his left'.
[ECC.10.3] And also on the road, when the wise one walks, his heart is lacking, and he says to all, 'He is wise'. [§]
vegam baderach kshe hasakal holekh libo chaser veamar lacol sakal hu
'vegam' means 'and also', 'baderach' means 'on the road', 'kshe' means 'when', 'hasakal' means 'the wise one', 'holekh' means 'walks', 'libo' means 'his heart', 'chaser' means 'lacking', 'veamar' means 'and says', 'lacol' means 'to all', 'sakal' means 'wise', 'hu' means 'he'.
[ECC.10.4] If the ruling spirit rises upon you in your place, do not be weary, for the healer will give rest to great sinners. [§]
Im-ruach ha-moshel ta'aleh aleikha makomkha al-tanach ki marpeh yanich chata'im gedolim.
'Im' means 'if', 'ruach' means 'spirit' or 'wind', 'ha-moshel' means 'the ruling' or 'the controlling', 'ta'aleh' means 'you will rise', 'aleikha' means 'upon you', 'mekomkha' means 'your place', 'al-tanach' means 'do not be weary', 'ki' means 'for', 'marpeh' means 'healer', 'yanich' means 'will give rest', 'chata'im' means 'sinners', 'gedolim' means 'great'.
[ECC.10.5] There is evil, I have seen under the sun as a slip that goes out from before the ruler. [§]
Yesh raah raiti tachat hashemesh kishgagah sheyotze milifnei hashallit.
'Yesh' means 'there is', 'raah' means 'evil', 'raiti' means 'I saw', 'tachat' means 'under', 'hashemesh' means 'the sun', 'kishgagah' means 'as a mistake' or 'by slip', 'sheyotze' means 'that goes out', 'milifnei' means 'from before' or 'in front of', 'hashallit' means 'the ruler' or 'the master'.
[ECC.10.6] The wisdom is given in the heights to the many, and the poor will sit in the low. [§]
Nittan ha-sekel ba-m'romim rabim va'ashirim ba-shefel yeshvu.
'Nittan' means 'is given', 'ha-sekel' means 'the wisdom', 'ba-m'romim' means 'in the heights', 'rabim' means 'many' or 'the rich', 'va'ashirim' means 'and the poor', 'ba-shefel' means 'in the low (places)', 'yeshvu' means 'they will sit' or 'they will dwell'.
[ECC.10.7] I saw servants on horses and princes walking like servants on the ground. [§]
Ra'iti avadim al-susim ve'sharim holechim ka'avadim al haaretz.
'Ra'iti' means 'I saw', 'avadim' means 'servants', 'al-susim' means 'on horses', 've'sharim' means 'and princes', 'holechim' means 'walking', 'ka'avadim' means 'like servants', 'al haaretz' means 'on the ground'.
[ECC.10.8] The digger of a pit will fall into it, and the breaker of a wall will be crushed by a snake. [§]
Choper gumatz bo yipol u'foretz gader yishkennu nachash.
'Choper' means 'digger' (one who digs), 'gumatz' means 'pit', 'bo' means 'in it', 'yipol' means 'will fall', 'u' means 'and', 'foretz' means 'breaker', 'gader' means 'wall', 'yishkennu' means 'will crush him', 'nachash' means 'snake'.
[ECC.10.9] One who walks on stones will be troubled in them, a breaker of sticks will dwell in them. [§]
masi'a avanim yeatzeb bahem bokea etzim yissachen bam.
'masi'a' means 'one who walks', 'avanim' means 'stones', 'yeatzeb' means 'will be troubled or grieved', 'bahem' means 'in them', 'bokea' means 'breaker', 'etzim' means 'sticks or wood', 'yissachen' means 'will dwell or reside', 'bam' means 'in them'.
[ECC.10.10] If kehah the iron and it is not facing clatter, and riders will be mighty and will increase the clever wisdom. [§]
Im kehah habarzel vehu lo fanim kilkal vachyalim yigaber veyitron haksh er chachmah.
'Im' means 'if'; 'kehah' is an obscure word that may denote a gathering or assembly; 'habarzel' means 'the iron'; 'vehu' means 'and it' or 'and he'; 'lo' means 'not'; 'fanim' means 'faces'; 'kilkal' means 'clatter' or 'rattle'; 'vachyalim' means 'and riders' or 'horsemen'; 'yigaber' means 'will be mighty' or 'will prevail'; 'veyitron' means 'and will increase'; 'haksh er' means 'the clever' or 'the cunning'; 'chachmah' means 'wisdom'.
[ECC.10.11] If the snake bites without a hiss, and there is no surplus for the tongue alone. [§]
Im yishoch ha-nachash belo-lachash ve'eyn yitron le-vaid ha-lashon.
'Im' means 'if', 'yishoch' means 'will bite', 'ha-nachash' means 'the snake', 'belo' means 'without', 'lachash' means 'hiss' or 'whisper', 've'eyn' means 'and there is not', 'yitron' means 'excess' or 'surplus', 'le-vaid' means 'for the alone' or 'separate', 'ha-lashon' means 'the tongue'.
[ECC.10.12] The words of the wise man's mouth are grace, and the lips of the fool will swallow them. [§]
Dibre pi chacham chen ve-siftot kesil tevalenu.
'Dibre' means 'words of', 'pi' means 'mouth', 'chacham' means 'wise', together 'dibre pi chacham' means 'the words of the wise man's mouth'. 'Chen' means 'grace' or 'favor'. 've' is the conjunction 'and'. 'siftot' means 'lips'. 'kesil' means 'fool' as an adjective 'foolish'. 'tevalenu' is a verb meaning 'will swallow it'.
[ECC.10.13] The beginning of his words is folly, and the end of his mouth is evil mockery. [§]
tekhilat divrei pihu sikhlut ve'acharit pihu holelut raah.
'tekhilat' means 'beginning', 'divrei' means 'words of', 'pihu' means 'his mouth', 'sikhlut' means 'folly', 've'acharit' means 'and the end', 'holelut' means 'mockery' or 'scorn', 'raah' means 'evil'.
[ECC.10.14] And the sensible will increase words; the man does not know what will be, and what will be after it, who will tell him. [§]
vehasakal yarbeh devarim lo-yeda haadam ma-sheyihye vaasher yihye meacharo mi yaggid lo.
'vehasakal' means 'and the sensible', 'yarbeh' means 'will increase' or 'multiply', 'devarim' means 'words', 'lo-yeda' means 'does not know', 'haadam' means 'the man', 'ma-sheyihye' means 'what will be', 'vaasher' means 'and that which', 'yihye' means 'will be', 'meacharo' means 'after it', 'mi' means 'who', 'yaggid' means 'will tell', 'lo' means 'to him'.
[ECC.10.15] The toil of fools will overtake those who do not know how to go to the city. [§]
Amal ha-ksilim teyagenu asher lo yada lalekhet el ir.
'Amal' means 'toil' or 'labour'. 'ha-ksilim' means 'the fools' (the plural form of fool). 'teyagenu' is a verb form meaning 'will overtake' or 'will catch up to' (from the root meaning to reach or catch). 'asher' means 'who' or 'that'. 'lo' means 'not'. 'yada' means 'know'. 'lalekhet' means 'to go' (infinitive construct). 'el' means 'to' or 'toward'. 'ir' means 'city'.
[ECC.10.16] Where is your land, whose king is a youth and whose princes will eat in the morning. [§]
i-lakh erets she-malkekha na'ar ve-sarayikh ba-boker yo'chelu.
'i-lakh' means 'where is yours' (literally 'where to you'), 'erets' means 'land', 'she-malkekha' means 'that your king', 'na'ar' means 'youth' or 'young man', 've-sarayikh' means 'and your princes', 'ba-boker' means 'in the morning', 'yo'chelu' means 'they will eat'.
[ECC.10.17] Happy are the land whose king is son of Horim and your princes, when they will eat with strength and not with drink. [§]
ashreich eretz shemalkekh ben-chorim ve'sarayich ba'et yo'chelu bi-gevurah ve'lo bashti.
'ashreich' means 'happy are' or 'blessed are'; 'eretz' means 'land' or 'country'; 'shemalkekh' means 'your king'; 'ben-chorim' means 'son of Horim' (a name or tribe); 've'sarayich' means 'and your princes' or 'leaders'; 'ba'et' means 'at the time' or 'when'; 'yo'chelu' means 'they will eat'; 'bi-gevurah' means 'with strength' or 'in vigor'; 've'lo' means 'and not'; 'bashti' means 'in drink' or 'by drinking'. No divine names appear in this verse, so no special translation of God names is needed.
[ECC.10.18] By idleness the heat will melt, and by the humbleness of hands the house will drip. [§]
baatzaltayim yimmakh hamkareh uveshiflut yadayim yidlof habayit.
'baatzaltayim' means 'by idleness (dual form)', 'yimmakh' means 'he will melt or soften', 'hamkareh' means 'the heat', 'uveshiflut' means 'and by humbleness or lowliness', 'yadayim' means 'hands (dual)', 'yidlof' means 'will drip', 'habayit' means 'the house'.
[ECC.10.19] For joy they make bread, and wine makes life glad, and money answers everything. [§]
lishchok osim lechem ve-yayin yesamach chayyim ve-hakeseph ya'aneh et-hakol.
'lishchok' means 'for laughter' or 'for joy', 'osim' means 'they make' or 'they do', 'lechem' means 'bread', 've-yayin' means 'and wine', 'yesamach' means 'makes glad' or 'brings joy', 'chayyim' means 'life', 've-hakeseph' means 'and the money' (literally 'the silver'), 'ya'aneh' means 'answers' or 'provides', 'et-hakol' means 'everything' (the object of 'answers'). The phrase therefore says that for joy people make bread, wine makes life glad, and money provides an answer to everything.
[ECC.10.20] Also in your judgment, O king, do not curse, and in the chambers of your bed do not curse the poor, because the bird of the heavens carries the voice, and the owner of the wings will announce a matter. [§]
Gam be-mada'akha melek al-tekalel u-be-chadrei mishkavkha al-tekalel ashir ki of ha-shamayim yolich et hakol u-ba'al haknafayim yaged davar.
'Gam' means 'also', 'be-mada'akha' means 'in your judgment', 'melek' means 'king', 'al-tekalel' means 'do not curse', 'u-be-chadrei' means 'and in the chambers', 'mishkavkha' means 'of your bed', the second 'al-tekalel' repeats 'do not curse', 'ashir' means 'the poor', 'ki' means 'because', 'of' means 'bird', 'ha-shamayim' means 'of the heavens', 'yolich' means 'carries', 'et hakol' means 'the voice', 'u-ba'al' means 'and the owner', 'haknafayim' means 'of the wings', 'yaged' means 'will announce', 'davar' means 'a thing' or 'matter'.
ECC.11
[ECC.11.1] Send your bread upon the surface of the waters, for in many days you will find it. [§]
Shallach lakhmecha al-penei hamayim ki be-rob hayamim timtzaenu.
'Shallach' means 'send', 'lakhmecha' means 'your bread' (masc. singular), 'al-penei' means 'upon the face of' or 'on the surface of', 'hamayim' means 'the waters', 'ki' means 'because' or 'for', 'be-rob' means 'in abundance' or 'many', 'hayamim' means 'the days', 'timtzaenu' means 'you will find it'.
[ECC.11.2] Give a portion to seven and also to eight, because you will not know what will be evil upon the earth. [§]
ten-chelek le-shiva ve-gam li-shmona ki lo teida ma-yiheye ra'ah al ha-aretz.
'ten' means 'give', 'chelek' means 'portion', 'le-shiva' means 'to seven', 've-gam' means 'and also', 'li-shmona' means 'to eight', 'ki' means 'because', 'lo' means 'not', 'teida' means 'you will know', 'ma' means 'what', 'yiheye' means 'will be', 'ra'ah' means 'evil', 'al' means 'upon', 'ha-aretz' means 'the earth'.
[ECC.11.3] If the clouds are filled with rain over the earth, they will be emptied; and if a tree falls in the south and also in the north, wherever the tree falls there shall be Yahveh. [§]
Im yimmalu heevim geshem al haaretz yariku ve'im yipol etz ba-darom ve'im ba-tzafon mekhoom sheyipol ha-etz sham Yahveh.
'Im' means 'if', 'yimmalu' means 'are filled', 'heevim' means 'the clouds', 'geshem' means 'rain', 'al' means 'upon', 'haaretz' means 'the earth', 'yariku' means 'will be emptied', 've'im' means 'and if', 'yipol' means 'will fall', 'etz' means 'tree', 'ba-darom' means 'in the south', 'ba-tzafon' means 'in the north', 'mekhoom' means 'place', 'sheyipol' means 'that will fall', 'ha-etz' means 'the tree', 'sham' means 'there', 'Yahveh' is the literal translation of the divine name YHVH.
[ECC.11.4] One who guards the wind will not sow, and one who looks in clouds will not cut. [§]
Shomer ruach lo yizra ve roeh beavim lo yiktzor.
'Shomer' means 'keeper' or 'one who watches', 'ruach' means 'wind' or 'spirit', 'lo' means 'not', 'yizra' is the future form of 'to sow', so 'will not sow', 've' is the conjunction 'and', 'roeh' means 'one who sees', 'beavim' means 'in clouds', 'lo' again means 'not', and 'yiktzor' is the future form of 'to cut', so 'will not cut'.
[ECC.11.5] As you do not know what the path of the wind is, like bones in the full belly, so you will not know the work of the Gods that will do everything. [§]
kaasher eincha yodea mahderekh haruach kaatzamim beveten hamleah kacha lo teda et maase haelohim asher yaase et hakol.
'kaasher' means 'as', 'eincha' means 'you are not', 'yodea' means 'know', 'mahderekh' means 'what path', 'haruach' means 'the wind', 'kaatzamim' means 'like bones', 'beveten' means 'in the belly', 'hamleah' means 'the full', 'kacha' means 'thus', 'lo' means 'not', 'teda' means 'you will know', 'et' is the direct object marker (no English equivalent), 'maase' means 'work' or 'deed', 'haelohim' means 'the Gods' (plural form of God), 'asher' means 'that', 'yaase' means 'will do', 'et' again direct object marker, 'hakol' means 'the all' or 'everything'.
[ECC.11.6] In the morning sow your seed, and in the evening do not let your hand cease, for you do not know which is straight, this or that, and if both together as one are good. [§]
Babboker zera et zar'ekha ve-la'erev al-tannah yadekha ki einkha yodea ey ze yikshar hazeh o zeh ve'im sheneihem ke'echad tovimm.
'Babboker' means 'in the morning', 'zera' means 'seed' (verb: sow), 'et' is the direct object marker, 'zar'ekha' means 'your seed', 've-la'erev' means 'and in the evening', 'al-tannah' means 'do not cease' (literally 'do not stop'), 'yadekha' means 'your hand', 'ki' means 'for', 'ein'kha' means 'you do not have' ('you lack'), 'yodea' means 'know', 'ey' means 'which', 'ze' means 'this', 'yikshar' means 'will be straight' or 'is correct', 'hazeh' means 'this', 'o' means 'or', 'zeh' means 'that', 've'im' means 'and if', 'sheneihem' means 'both of them', 'ke'echad' means 'as one', and 'tovimm' means 'good' (plural or collective). The verse uses a farming metaphor to urge continual effort and acknowledges uncertainty about what is right, concluding that both possibilities may be good together.
[ECC.11.7] And sweet is the light, and good for the eyes to see the sun. [§]
u-matok ha-or ve-tov la-einayim lir'ot et hashamesh.
'u-' means 'and', 'matok' means 'sweet', 'ha-' is the definite article 'the', 'or' means 'light', 've-' means 'and', 'tov' means 'good', 'la-' is the preposition 'to the', 'einayim' means 'eyes', 'lir'ot' means 'to see', 'et' is the object marker with no English equivalent, 'hashamesh' means 'the sun'. So the phrase literally says: "and sweet the light and good to the eyes to see the sun".
[ECC.11.8] For if a man lives many years, he will rejoice in all of them, and he will remember the days of darkness, because many things will be vanity. [§]
Ki im shanim harbeh yichye haadam becholam yismach ve yizkor et yemei hachoshech ki harbeh yihyu kol sheva havel.
'Ki' means 'for', 'im' means 'if', 'shanim' means 'years', 'harbeh' means 'many', 'yichye' means 'he will live', 'haadam' means 'the man', 'becholam' means 'in all of them', 'yismach' means 'he will rejoice', 've' means 'and', 'yizkor' means 'he will remember', 'et' is a direct object marker, 'yemei' means 'days of', 'hachoshech' means 'darkness', 'ki' means 'because', 'harbeh' again 'many', 'yihyu' means 'they will be', 'kol' means 'all', 'sheva' means 'vanity', 'havel' means 'vanity' or 'meaningless'.
[ECC.11.9] Rejoice, young man, in your youth, and may your heart be made good in the days of your youth; walk in the ways of your heart and in the visions of your eyes, and know that upon all these the Gods will bring you in judgment. [§]
semach bachur beyaldatekha vitivkha libkha bimme bechurotekha vehalekh bedarkei libkha uvmarei einekha veda ki al kol eleh yeviakha haElohim bamishpat.
'semach' means 'rejoice', 'bachur' means 'young man', 'beyaldutekha' means 'in your youth', 'vitivkha' means 'will make you good or prosper', 'libkha' means 'your heart', 'bimme' means 'in the days', 'bechurotekha' means 'of your youths', 'vehalekh' means 'and walk', 'bedarkei' means 'in the ways', 'libkha' again 'of your heart', 'uvmarei' means 'and in the visions', 'einekha' means 'of your eyes', 'veda' means 'and know', 'ki' means 'that', 'al kol eleh' means 'upon all these', 'yeviakha' means 'will bring you', 'haElohim' means 'the Gods', 'bamishpat' means 'in judgment'.
[ECC.11.10] And remove anger from your heart, and carry away evil from your flesh, because youth and folly are vanity. [§]
vehaser ka'as milibecha veha'aver ra'ah mib'sarecha ki hayaldut vehashachrut havel
'vehaser' means 'and remove', 'ka'as' means 'anger', 'milibecha' means 'from your heart', 'veha'aver' means 'and carry away', 'ra'ah' means 'evil', 'mib'sarecha' means 'from your flesh', 'ki' means 'because', 'hayaldut' means 'youth', 'vehashachrut' means 'and folly', 'havel' means 'vanity' or 'meaninglessness'.
ECC.12
[ECC.12.1] And remember your Creator in the days of your youth until the days of evil will not come and years will reach that you will say none to me in them desire. [§]
Uzekhor et-boreikha be-yemei bechurotke ad asher lo-yavohu yemei haraah ve-higiu shanim asher tomar ein-li bahem chefetz.
'U' means 'and', 'zakhor' means 'remember', 'et' is the direct object marker, 'boreikha' means 'your Creator', 'be-yemei' means 'in the days of', 'bechurotke' means 'your youths', 'ad' means 'until', 'asher' means 'that which', 'lo-yavohu' means 'will not come', 'yemei' means 'the days of', 'haraah' means 'evil', 've' means 'and', 'higiu' means 'they will reach', 'shanim' means 'years', 'asher' again means 'that', 'tomar' means 'you will say', 'ein' means 'none', 'li' means 'to me', 'bahem' means 'in them', 'chefetz' means 'desire'.
[ECC.12.2] Until that the sun is not darkened, and the light, the moon, and the stars, and the clouds will return after the rain. [§]
ad asher lo techashach hashamesh vehaor vehayareach vehakokhavim veshavu he'avim achar hagashem
'ad' means 'until', 'asher' means 'that' or 'when', 'lo' means 'not', 'techashach' means 'you will darken' (future), 'hashamesh' means 'the sun', 'vehaor' means 'and the light', 'vehayareach' means 'and the moon', 'vehakokhavim' means 'and the stars', 'veshavu' means 'and will return', 'he'avim' means 'the clouds', 'achar' means 'after', 'hagashem' means 'the rain'.
[ECC.12.3] On the day that they scattered the guards of the house and they went astray, the men of the army and they wasted the weapons because they were few and they darkened the watch in the streets. [§]
bayyom sheyazu'u shomrei habayit vehitavtu anshei hechayil ubatlu hattokhanot ki mi'etu vechashku harot baarubot.
'bayyom' means 'the day', 'sheyazu'u' means 'that they are scattered', 'shomrei' means 'guards of', 'habayit' means 'the house', 'vehitavtu' means 'and they went astray', 'anshei' means 'men of', 'hechayil' means 'the strength' or 'the army', 'ubatlu' means 'and they wasted/vanquished', 'hattokhanot' means 'the weapons', 'ki' means 'because', 'mi'etu' means 'they were few', 'vechashku' means 'and they darkened', 'harot' means 'the watch' or 'the seeing', 'baarubot' means 'in the streets' or 'in the alleys'.
[ECC.12.4] And the two doors were closed in the market, in the low sound of the furnace, and will rise to the sound of the bird, and all the daughters of the song will rejoice. [§]
ve-sugru delatayim ba-shuk bi-shfal kol ha-tachana ve-yakom le-kol ha-tzipor ve-yishachu kol-bnot ha-shir.
've-' means 'and', 'sugru' means 'were shut/closed', 'delatayim' means 'two doors', 'ba-' is the preposition 'in' attached to 'shuk' meaning 'market', 'bi-' is the preposition 'in' attached to 'shfal' meaning 'low' or 'deep', 'kol' means 'voice' or 'sound', 'ha-' is the definite article 'the', 'tachana' means 'furnace' or 'oven', 've-' again means 'and', 'yakom' means 'will rise' or 'will be raised', 'le-' is 'to' attached to 'kol' meaning 'sound', 'ha-tzipor' means 'the bird', 've-' again 'and', 'yishachu' means 'will laugh' or 'will rejoice', 'kol' means 'all', 'bnot' means 'daughters', 'ha-shir' means 'the song' or 'the poem'.
[ECC.12.5] Also from the height they will fear and tremble on the way, and he will stumble over the almond, and he will be humbled by the hagav, and the abomination will break, for the man who walks to his house of eternity, and they will go around in the market of the mourners. [§]
gam migavoh yira'u vechatchatim ba-derekh veyenetz ha-shaked veyistabel hechagav v'taper ha-aviyona ki-holekh ha-adam el-beit olamo ve-savvu ba-shuk ha-sof'dim.
'gam' means 'also', 'migavoh' means 'from the height', 'yira'u' means 'they will fear', 'vechatchatim' means 'and trembling', 'ba-derekh' means 'in the way', 'veyenetz' means 'and he will stumble/strike', 'ha-shaked' means 'the almond (tree)', 'veyistabel' means 'and he will be humbled', 'hechagav' means 'the hagav (a type of plant or insect)', 'v'taper' means 'and will break', 'ha-aviyona' means 'the abomination', 'ki-holekh' means 'for the one who walks', 'ha-adam' means 'the man', 'el-beit' means 'to the house', 'olamo' means 'of his world/eternity', 've-savvu' means 'and they will go around', 'ba-shuk' means 'in the market', 'ha-sof'dim' means 'the mourners'.
[ECC.12.6] Until that which is not far away the rope of the silver and the coil of the gold will rush, and the hand will break upon the pile, and the wheel will sprint to the pit. [§]
ad asher lo yerachek chevel hakeseph ve-tarutz gulat hazahav ve-tishaver kad al hamabua ve-narotz hagalgal el habor.
'ad' means 'until', 'asher' means 'that which', 'lo' means 'not', 'yerachek' means 'will be distant' or 'will be far away', 'chevel' means 'rope' or 'cord', 'hakeseph' means 'the silver', 've-tarutz' means 'and will run' or 'and will rush', 'gulat' means 'the coil' or 'the roll', 'hazahav' means 'the gold', 've-tishaver' means 'and will break', 'kad' means 'hand' or 'palm', 'al' means 'upon', 'hamabua' means 'the pile' or 'the mass', 've-narotz' means 'and will rush' or 'and will sprint', 'hagalgal' means 'the wheel', 'el' means 'to', 'habor' means 'the pit'.
[ECC.12.7] And the dust returns to the earth as it was, and the spirit returns to the Gods who gave it. [§]
veyashov haafar al haaretz keshehayah veharuch tashuv el haelohim asher nitnah.
've-' means 'and', 'yashov' means 'returns', 'haafar' means 'the dust', 'al' means 'upon', 'haaretz' means 'the earth', 'keshe' means 'as', 'hayah' means 'it was', 've-' again means 'and', 'haruch' means 'the spirit', 'tashuv' means 'will return', 'el' means 'to', 'haelohim' means 'the Gods', 'asher' means 'who', 'nitnah' means 'gave it'.
[ECC.12.8] Vanity of vanities, says the Preacher, all is vanity. [§]
Havel havalim amar haKohelet hakol havel.
'Havel' means 'vanity', 'havalim' means 'vanities', 'amar' means 'said', 'haKohelet' means 'the assembler' (the one who gathers, i.e., the Preacher), 'hakol' means 'the all' or 'everything', 'havel' means 'vanity'.
[ECC.12.9] And further that was the wise Kohelet still teaching knowledge to the people, and listening and investigating you shall correct many rulers. [§]
ve-yoter she-hayah Kohelet chacham od limad-da'at et-ha'am ve-izen ve-chiker tikken meshallim harbeh.
've-yoter' means 'and further', 'she-hayah' means 'that was', 'Kohelet' is the name of the author of Ecclesiastes, 'chacham' means 'wise', 'od' means 'still' or 'more', 'limad-da'at' means 'to teach knowledge', 'et-ha'am' means 'the people', 've-izen' means 'and listen', 've-chiker' means 'and investigate', 'tikken' means 'you shall correct' or 'you will set right', 'meshallim' means 'rulers' or 'those who rule', 'harbeh' means 'many'.
[ECC.12.10] Seek the assembly to find pleasing words, and the written is upright the words of truth. [§]
Bikesh kohaelot limtso dibrei-chephets vechatuv yosher dibrei emet.
'Bikesh' means 'seek', 'kohaelot' means 'the assembly' or 'gathering', 'limtso' means 'to find', 'dibrei-chephets' means 'words of delight or pleasure', 'vechatuv' means 'and written', 'yosher' means 'upright' or 'righteous', 'dibrei' means 'words of', 'emet' means 'truth'.
[ECC.12.11] Words of the wise are like honeycombs and like watchmen, planted by the owners of the casks, they were given by one shepherd. [§]
Divrei chakhamim kadarvonot ukmashmerot netuim baalei asupot nittnu mer'oe echad.
'Divrei' means 'words'. 'chakhamim' means 'wise' (plural). 'kadarvonot' is a poetic plural noun meaning 'like a honeycomb' or 'like a woven pattern'. 'ukmashmerot' means 'and like watchmen' (plural). 'netuim' means 'planted' or 'set'. 'baalei' means 'owners of' or 'those who have'. 'asupot' means 'casks' or 'containers' (plural). 'nittnu' means 'they were given'. 'mer'oe' means 'by a shepherd' (literally 'from shepherd'). 'echad' means 'one'.
[ECC.12.12] And the remaining from them, my son, be careful to make many books; there is no end, and many laughter will be afflicted with flesh. [§]
ve yoter mehema be-ni hizaher asot sfarim harbeh ein kets vehlag harbeh ygiat basar.
've' means 'and', 'yoter' means 'more' or 'remaining', 'mehema' means 'from them', 'be-ni' means 'my son', 'hizaher' means 'be careful' (imperative), 'asot' means 'to do' or 'to make', 'sfarim' means 'books', 'harbeh' means 'many', 'ein' means 'there is no', 'kets' means 'end', 'vehlag' means 'and laughter', 'harbeh' again means 'many', 'ygiat' means 'will be afflicted' or 'will be pained', 'basar' means 'flesh'.
[ECC.12.13] The end of the matter, all will be heard: fear the Gods and keep his commandments, for this is all man. [§]
sof davar hakol nishma et haElohim yera ve'et mitsvotav shmor ki zeh kol haadam.
'sof' means 'end', 'davar' means 'matter' or 'word', 'hakol' means 'the all' or 'everything', 'nishma' means 'will be heard', 'et' is the direct object marker (untranslated), 'haElohim' means 'the Gods' (Elohim translated literally as 'the Gods'), 'yera' means 'will fear' or 'fear', 've'et' means 'and [the] (direct object marker)', 'mitsvotav' means 'his commandments' (mitsvot = commandments, -av = his), 'shmor' means 'keep' or 'guard', 'ki' means 'because' or 'for', 'zeh' means 'this', 'kol' means 'all', 'haadam' means 'the man' or 'humanity'.
[ECC.12.14] Because all the work of God will be brought to judgment upon all that is hidden, whether good or evil. [§]
ki et kol ma'aseh haelohim yabiy be-mishpat al kol ne'elam im tov ve-im ra.
'ki' means 'because', 'et' is the direct object marker (no English equivalent), 'kol' means 'all', 'ma'aseh' means 'work' or 'deed', 'haelohim' means 'the God', 'yabiy' means 'will bring', 'be-mishpat' means 'to judgment', 'al' means 'upon', 'kol' means 'all', 'ne'elam' means 'hidden', 'im' means 'if', 'tov' means 'good', 've-im' means 'and if', 'ra' means 'evil'.