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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–11. Суетность мирского веселия. 12–17. Одинаковая участь мудрого и глупого. 18–23. Суетность труда. 24–26. Пища, как дар Божий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense, ver. 1-11. II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy, ver. 12-16. III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, "it is vanity and vexation of spirit," (ver. 17-23), and that, if there be any good in it, it is only to those that sit loose to it, ver. 24-26.
Adam Clarke: Commentary on the Bible - 1831
The vanity of human courses in the works of pleasure, planting, building, equipage, amassing wealth, etc., Ecc 2:1-11. Wisdom preferable to folly, Ecc 2:12-14; yet little difference between the wise and the foolish in the events of life, Ecc 2:15-17. The vanity of amassing wealth for heirs, when whether they will be foolish or wise cannot be ascertained, Ecc 2:18-21. There is much sorrow in the labor of man, Ecc 2:22, Ecc 2:23. We should enjoy what the providence of God gives, Ecc 2:25, Ecc 2:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ecc 2:1, The vanity of human courses in the works of pleasure; Ecc 2:12, Though the wise be better than the fool, yet both have one event; Ecc 2:18, The vanity of human labour, in leaving it they know not to whom; Ecc 2:24, Nothing better than joy in our labour; but that is God's gift.
John Gill
INTRODUCTION TO ECCLESIASTES 2
Solomon, having made trial of natural wisdom and knowledge in its utmost extent, and found it to be vanity, proceeds to the experiment of pleasure, and tries whether any happiness was in that, Eccles 2:1. As for that which at first sight was vain, frothy, and frolicsome, he dispatches at once, and condemns it as mad and unprofitable, Eccles 2:2; but as for those pleasures which were more manly, rational, and lawful, he dwells upon them, and gives a particular enumeration of them, as what he had made full trial of; as good eating and drinking, in a moderate way, without abuse; fine and spacious buildings; delightful vineyards, gardens, and orchards; parks, forests, and enclosures; fish pools, and fountains of water; a large retinue, and equipage of servants; great possessions, immense riches and treasure; a collection of the greatest rarities, and curiosities in nature; all kinds of music, vocal and instrumental, Eccles 2:3; in all which he exceeded any that went before him; nor did he deny himself of any pleasure, in a lawful way, that could possibly be enjoyed, Eccles 2:9. And yet on a survey of the whole, and after a thorough experience of what could be found herein, he pronounces all vanity and vexation of spirit, Eccles 2:11; and returns again to his former subject, wisdom; and looks that over again, to see if he could find real happiness in it, being sadly disappointed in that of pleasure, Eccles 2:12. He indeed commends wisdom, and prefers it to folly, and a wise man to a fool; Eccles 2:13; and yet observes some things which lessen its value; and shows there is no happiness in it, the same events befalling a wise man and a fool; both alike forgotten, and die in like manner, Eccles 2:15. And then he takes into consideration business of life, and a laborious industry to obtain wealth; and this he condemns as grievous, hateful, and vexatious, because, after all a man's acquisitions, he knows not to whom he shall leave them, whether to a wise man or a fool, Eccles 2:17. And because a man himself has no rest all his days, nothing but sorrow and grief, Eccles 2:22; wherefore he concludes it is best for a man to enjoy the good things of this life himself; which he confirms by his own experience, and by an, antithesis between a good man and a wicked one, Eccles 2:24.
2:12:1: Ասացի ես ՚ի սրտի իմում. Ե՛կ եւ փորձեցից զքեզ յուրախութեան. եւ տեսից ՚ի բարութեան. եւ ահա եւ ա՛յս ինքն ունայնութիւն է[8454]։ [8454] Ոմանք. Ասացի ընդ սրտի իմում... եւ այս ընդունայնութիւն է։
1 Սրտիս մէջ ասացի. «Արի՛ քեզ փորձեմ նաեւ վայելքի տալով, տեսնեմ՝ ինչ ես դու բարիքների մէջ». եւ ահա դա էլ ունայնութիւն է:
2 Ես իմ սրտիս մէջ ըսի. «Եկուր հիմա ուրախութեան միջոցով քեզ փորձեմ»,Ուստի բարիքներ վայելէ։Ահա ասիկա ալ ունայնութիւն է։
Ասացի ես ի սրտի իմում. Եկ եւ փորձեցից զքեզ յուրախութեան, եւ [11]տեսից ի բարութեան. եւ ահա եւ այս ինքն ունայնութիւն է:

2:1: Ասացի ես ՚ի սրտի իմում. Ե՛կ եւ փորձեցից զքեզ յուրախութեան. եւ տեսից ՚ի բարութեան. եւ ահա եւ ա՛յս ինքն ունայնութիւն է[8454]։
[8454] Ոմանք. Ասացի ընդ սրտի իմում... եւ այս ընդունայնութիւն է։
1 Սրտիս մէջ ասացի. «Արի՛ քեզ փորձեմ նաեւ վայելքի տալով, տեսնեմ՝ ինչ ես դու բարիքների մէջ». եւ ահա դա էլ ունայնութիւն է:
2 Ես իմ սրտիս մէջ ըսի. «Եկուր հիմա ուրախութեան միջոցով քեզ փորձեմ»,Ուստի բարիքներ վայելէ։Ահա ասիկա ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Сказал я в сердце моем: >; но и это суета!
2:1 εἶπον επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine δεῦρο δευρο come on; this point δὴ δη in fact πειράσω πειραζω try; test σε σε.1 you ἐν εν in εὐφροσύνῃ ευφροσυνη celebration καὶ και and; even ἰδὲ οραω view; see ἐν εν in ἀγαθῷ αγαθος good καὶ και and; even ἰδοὺ ιδου see!; here I am καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
2:1 אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in לִבִּ֔י libbˈî לֵב heart לְכָה־ lᵊḵā- הלך walk נָּ֛א nnˈā נָא yeah אֲנַסְּכָ֛ה ʔᵃnassᵊḵˈā נסה try בְ vᵊ בְּ in שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy וּ û וְ and רְאֵ֣ה rᵊʔˈē ראה see בְ vᵊ בְּ in טֹ֑וב ṭˈôv טֹוב good וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold גַם־ ḡam- גַּם even ה֖וּא hˌû הוּא he הָֽבֶל׃ hˈāvel הֶבֶל breath
2:1. dixi ego in corde meo vadam et affluam deliciis et fruar bonis et vidi quod hoc quoque esset vanitasI said in my heart: I will go, and abound with delights, and enjoy good things. And I saw that this also was vanity.
1. I SAID in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also was vanity.
2:1. I said in my heart: “I will go forth and overflow with delights, and I will enjoy good things.” And I saw that this, too, is emptiness.
2:1. I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.
I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity:

2:1 Сказал я в сердце моем: <<дай, испытаю я тебя весельем, и насладись добром>>; но и это суета!
2:1
εἶπον επω say; speak
ἐγὼ εγω I
ἐν εν in
καρδίᾳ καρδια heart
μου μου of me; mine
δεῦρο δευρο come on; this point
δὴ δη in fact
πειράσω πειραζω try; test
σε σε.1 you
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
καὶ και and; even
ἰδὲ οραω view; see
ἐν εν in
ἀγαθῷ αγαθος good
καὶ και and; even
ἰδοὺ ιδου see!; here I am
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
2:1
אָמַ֤רְתִּֽי ʔāmˈartˈî אמר say
אֲנִי֙ ʔᵃnˌî אֲנִי i
בְּ bᵊ בְּ in
לִבִּ֔י libbˈî לֵב heart
לְכָה־ lᵊḵā- הלך walk
נָּ֛א nnˈā נָא yeah
אֲנַסְּכָ֛ה ʔᵃnassᵊḵˈā נסה try
בְ vᵊ בְּ in
שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy
וּ û וְ and
רְאֵ֣ה rᵊʔˈē ראה see
בְ vᵊ בְּ in
טֹ֑וב ṭˈôv טֹוב good
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
גַם־ ḡam- גַּם even
ה֖וּא hˌû הוּא he
הָֽבֶל׃ hˈāvel הֶבֶל breath
2:1. dixi ego in corde meo vadam et affluam deliciis et fruar bonis et vidi quod hoc quoque esset vanitas
I said in my heart: I will go, and abound with delights, and enjoy good things. And I saw that this also was vanity.
2:1. I said in my heart: “I will go forth and overflow with delights, and I will enjoy good things.” And I saw that this, too, is emptiness.
2:1. I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Убедившись в том, что познание истины усиливает внутреннюю неудовлетворенность, лишает человека спокойствия и повседневных радостей, Екклезиаст решает взглянуть на жизнь беспечными глазами, со всей беззаботностью отдаться веселью, искать счастья не в духовных, а в чувственных наслаждениях. Слав. виждь во блазе значит: испытай на опыте наслаждения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. 2 I said of laughter, It is mad: and of mirth, What doeth it? 3 I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. 4 I made me great works; I builded me houses; I planted me vineyards: 5 I made me gardens and orchards, and I planted trees in them of all kind of fruits: 6 I made me pools of water, to water therewith the wood that bringeth forth trees: 7 I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: 8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. 9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. 10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. 11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
Solomon here, in pursuit of the summum bonum--the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of.
I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (v. 1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart" (to my heart), "Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction." Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, "Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry." So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale--a rational animal, but as animal risibile--a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore," says Solomon, "to laugh and be fat, to laugh and be happy." 2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, v. 2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono--of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job xxi. 12, 14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at.
II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, v. 3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, 1 Tim. v. 23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, 2 Cor. xi. 1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness--it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad.
III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great.
1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Matt. vi. 33), not as the people (Hag. i. 4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (1 Kings ix. 15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (v. 3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Matt. vii. 22.
2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (v. 5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency.
3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (v. 6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Josh. xv. 19); but where nature has provided them art must direct them, to make them serviceable, Prov. xxi. 1.
4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, v. 7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezra ii. 58.
5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (1 Chron. xxvii. 29, 31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures.
6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (1 Kings x. 27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom.
7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels.
8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, v. 9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, v. 10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea," said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante--with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;" nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him.
9. We have, at length, the judgment he deliberately gave of all this, v. 11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.
Adam Clarke: Commentary on the Bible - 1831
2:1: I will prove thee with mirth - This is well expressed by the author so often referred to. Having tried speculative knowledge in vain, passion and appetite whisper: -
"From the rugged thorny road
Of wisdom, which so ill repays thy toil,
Turn back, and enter pleasure's flowery paths.
Go, take thy fill of joy, to passion give
The reins; nor let one serious thought restrain
What youth and affluence prompt."
Albert Barnes: Notes on the Bible - 1834
2:1: Solomon's trial of God's second gift, namely, riches, and the enjoyment which riches supply; this brought him to the sane result (compare Ecc 1:12).
Comparing Solomon's action with Luk 12:16-21, it must be remembered that Solomon's object was the acquisition of wisdom, not self-indulgence, and that he did not fail to look forward to the certainty of death overtaking him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: said: Ecc 2:15, Ecc 1:16, Ecc 1:17, Ecc 3:17, Ecc 3:18; Psa 10:6, Psa 14:1, Psa 27:8, Psa 30:6, Psa 30:7; Luk 12:19
Go to: Gen 11:3, Gen 11:4, Gen 11:7; Kg2 5:5; Isa 5:5; Jam 4:13, Jam 5:1
I will: Ecc 8:15, Ecc 11:9; Isa 50:5, Isa 50:11; Luk 16:19, Luk 16:23; Jam 5:5; Tit 3:3; Rev 18:7, Rev 18:8
Carl Friedrich Keil and Franz Delitzsch
2:1
"I have said in mine heart: Up then, I will prove thee with mirth, and enjoy thou the good! And, lo, this also is vain." Speaking in the heart is not here merely, as at Eccles 1:16-17, speaking to the heart, but the words are formed into a direct address of the heart. The Targ. and Midrash obliterate this by interpreting as if the word were אנסּנּה, "I will try it" (Eccles 7:23). Jerome also, in rendering by vadam et affluam deliciis et fruar bonis, proceeds contrary to the usual reading of 'אן Niph. of נסך, vid., at Ps 2:6), as if this could mean, "I will pour over myself." It is an address of the heart, and ב is, as at 3Kings 10:1, that of the means: I will try thee with mirth, to see whether thy hunger after satisfaction can be appeased with mirth. וּראה also is an address; Grtz sees here, contrary to the Gramm., an infin. continuing the בּשׂ; ūrēh, Job 10:15, is the connect. form of the particip. adj. rāěh; and if reēh could be the inf. after the forms naqqēh, hinnāqqēh, it would be the inf. absol., instead of which וּראות was to be expected. It is the imper.: See good, sinking thyself therein, i.e., enjoy a cheerful life. Elsewhere the author connects ראה less significantly with the accus. - obj., Eccles 5:17; Eccles 6:6; Eccles 2:24.
This was his intention; but this experiment also to find out the summum bonum proves itself a failure: he found a life of pleasure to be a hollow life; that also, viz., devotedness to mirth, was to him manifestly vanity.
Geneva 1599
2:1 I said in my heart, Come now, I will tempt (a) thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.
(a) Solomon makes this discourse with himself, as though he would try whether there was contentment in ease and pleasures.
John Gill
2:1 I said in mine heart,.... He communed with his heart, he thought and reasoned within himself, and came to this resolution in his own mind; that since he could not find happiness in natural wisdom and knowledge, he would seek for it elsewhere, even in pleasure; in which, he observed, some men placed their happiness; or, however, sought for it there: or, "I said to my heart", as the Syriac version;
Go to now; or, "go, I pray thee" (u) listen to what I am about to say, and pursue the track I shall now point out to thee;
I will prove thee with mirth; with those things which will cause mirth, joy, and pleasure; and try whether any happiness can be enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and Aben Ezra render it, "I will mingle", wine with water, or with spices; or, "I will pour out", wine in plenty to drink of, "with joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic versions, interpret it as we do, and which sense Aben Ezra makes mention of;
therefore enjoy pleasure; which man is naturally a lover of; he was so in his state of innocency, and this was the bait that was laid for him, and by which he was drawn into sin; and now he loves, lives in, and serves sinful pleasures; which are rather imaginary than real, and last but for a season, and end in bitterness: but such sordid lusts and pleasures are not here meant; Solomon was too wise and good a man to give into these, as the "summum bonum"; or ever to think there could be any happiness in them, or even to make a trial of them for that purpose: not criminal pleasures, or an impure, sottish, and epicurean life, are here intended; but manly, rational, and lawful pleasures, for no other are mentioned in the detail of particulars following; and, in the pursuit of the whole, he was guided and governed by his wisdom, and that remained in him, Eccles 2:3. It may be rendered, "therefore see good" (w); look upon all the good, pleasant, and delectable things of life; and enjoy them in such a manner as, if possible, happiness may be attained in them;
and, behold, this also is vanity; it will be found, by making the experiment, that there is no solid and substantial happiness in it, as it was by himself.
(u) "age, quaeso", Tigurine version, Vatablus, Rambachius. (w) "et vide in bonum", Montanus; "et vide bonum", Vatablus, Mercerus, Cocceius, Gejerus; "fraere bono", Junius & Tremellius, Piscator, Drusius, Amama, Rambachius.
John Wesley
2:1 I said - Being disappointed of my hopes from knowledge, I resolved to try another course. Go to - O my soul! I will try whether I cannot make thee happy, by the enjoyment of sensual delights. Vanity - Is vain, and unable to make men happy.
Robert Jamieson, A. R. Fausset and David Brown
2:1 (Ecc. 2:1-26)
I said . . . heart-- (Lk 12:19).
thee--my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Is 50:11).
2:22:2: Ծաղուն ասացի զբօսանս. եւ ուրախութեանն՝ զի՞ գործես զայդ[8455]։ [8455] Ոմանք. Զծաղրն ասացի... զինչ առնես զայդ։ Ուր Ոսկան. Եւ զուրախութիւն։
2 Տեսայ, որ ծիծաղը յիմար բան է, եւ ուրախութիւնը՝ անօգուտ:
2 Ծիծաղին համար ըսի. «Յիմար է» Եւ ուրախութեանը համար՝ «Ասոր ըրածը ի՞նչ է»։
Ծաղուն ասացի` [12]Զբօսանս, եւ ուրախութեանն` Զի՞ գործես զայդ:

2:2: Ծաղուն ասացի զբօսանս. եւ ուրախութեանն՝ զի՞ գործես զայդ[8455]։
[8455] Ոմանք. Զծաղրն ասացի... զինչ առնես զայդ։ Ուր Ոսկան. Եւ զուրախութիւն։
2 Տեսայ, որ ծիծաղը յիմար բան է, եւ ուրախութիւնը՝ անօգուտ:
2 Ծիծաղին համար ըսի. «Յիմար է» Եւ ուրախութեանը համար՝ «Ասոր ըրածը ի՞նչ է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 О смехе сказал я: >, а о веселье: >
2:2 τῷ ο the γέλωτι γελως laughter εἶπα επω say; speak περιφορὰν περιφορα and; even τῇ ο the εὐφροσύνῃ ευφροσυνη celebration τί τις.1 who?; what? τοῦτο ουτος this; he ποιεῖς ποιεω do; make
2:2 לִ li לְ to שְׂחֹ֖וק śᵊḥˌôq שְׂחֹוק laughter אָמַ֣רְתִּי ʔāmˈartî אמר say מְהֹולָ֑ל mᵊhôlˈāl הלל be infatuated וּ û וְ and לְ lᵊ לְ to שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy מַה־ mah- מָה what זֹּ֥ה zzˌō זֹה this עֹשָֽׂה׃ ʕōśˈā עשׂה make
2:2. risum reputavi errorem et gaudio dixi quid frustra deciperisLaughter I counted error: and to mirth I said: Why art thou vainly deceived?
2. I said of laughter, It is mad: and of mirth, What doeth it?
2:2. Laughter, I considered an error. And to rejoicing, I said: “Why are you being deceived, to no purpose?”
2:2. I said of laughter, [It is] mad: and of mirth, What doeth it?
I said of laughter, [It is] mad: and of mirth, What doeth it:

2:2 О смехе сказал я: <<глупость!>>, а о веселье: <<что оно делает?>>
2:2
τῷ ο the
γέλωτι γελως laughter
εἶπα επω say; speak
περιφορὰν περιφορα and; even
τῇ ο the
εὐφροσύνῃ ευφροσυνη celebration
τί τις.1 who?; what?
τοῦτο ουτος this; he
ποιεῖς ποιεω do; make
2:2
לִ li לְ to
שְׂחֹ֖וק śᵊḥˌôq שְׂחֹוק laughter
אָמַ֣רְתִּי ʔāmˈartî אמר say
מְהֹולָ֑ל mᵊhôlˈāl הלל be infatuated
וּ û וְ and
לְ lᵊ לְ to
שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy
מַה־ mah- מָה what
זֹּ֥ה zzˌō זֹה this
עֹשָֽׂה׃ ʕōśˈā עשׂה make
2:2. risum reputavi errorem et gaudio dixi quid frustra deciperis
Laughter I counted error: and to mirth I said: Why art thou vainly deceived?
2:2. Laughter, I considered an error. And to rejoicing, I said: “Why are you being deceived, to no purpose?”
2:2. I said of laughter, [It is] mad: and of mirth, What doeth it?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Но и эта попытка кончилась неудачей. Беспечная веселость, забавляющаяся в сущности ничтожными и пошлыми вещами, не более как глупость и не может дать чего-нибудь положительного для человеческого счастья. Смех и веселье представляются здесь в образе лиц, к которым Екклезиаст обращается с речью. Следует переводить: «смеху сказал я: глупость! и веселью: что оно делает». Слав. — Смеху рекох: погрешение, и веселию: что се твориши.
Adam Clarke: Commentary on the Bible - 1831
2:2: I said of laughter, It is mad - Literally "To laughter I said, O mad one! and to mirth, What is this one doing?"
Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopoeia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: I said: Solomon is not speaking here of sober enjoyment of the things of the world, but of intemperate pleasure, whose two attendants, laughter and mirth, are introduced by a beautiful prosopopoeia, as two persons, whom he treats with the utmost contempt.
It is: Ecc 7:2-6; Pro 14:13; Isa 22:12, Isa 22:13; Amo 6:3-6; Pe1 4:2-4
Carl Friedrich Keil and Franz Delitzsch
2:2
"To laughter I said: It is mad; and to mirth: What doth it issue in?" Laughter and mirth are personified; meholāl is thus not neut. (Hitz., a foolish matter), but mas. The judgment which is pronounced regarding both has not the form of an address; we do not need to supply אתּה and אתּ, it is objectively like an oratio obliqua: that it is mad; cf. Ps 49:12. In the midst of the laughter and revelling in sensual delight, the feeling came over him that this was not the way to true happiness, and he was compelled to say to laughter, It has become mad (part. Poal, as at Ps 102:9), it is like one who is raving mad, who finds his pleasure in self-destruction; and to joy (mirth), which disregards the earnestness of life and all due bounds, he is constrained to say, What does it result in? = that it produces nothing, i.e., that it brings forth no real fruit; that it produces only the opposite of true satisfaction; that instead of filling, it only enlarges the inner void. Others, e.g., Luther, "What doest thou?" i.e., How foolish is thy undertaking! Even if we thus explain, the point in any case lies in the inability of mirth to make man truly and lastingly happy, - in the inappropriateness of the means for the end aimed at. Therefore עשׂה is thus meant just as in עשׂה פרי (Hitz.), and מעשׂה, effect, Is 32:17. Thus Mendelssohn: What profit does thou bring to me? Regarding זה; מה־זּה = mah-zoth, Gen 3:13, where it is shown that the demonstrative pronoun serves here to sharpen the interrogative: What then, what in all the world!
After this revelling in sensual enjoyment has been proved to be a fruitless experiment, he searches whether wisdom and folly cannot be bound together in a way leading to the object aimed at.
John Gill
2:2 I said of laughter, it is mad,.... The risible faculty in man is given him for some usefulness; and when used in a moderate way, and kept within due bounds, is of service to him, and conduces to the health of his body, and the pleasure of his mind; but when used on every trivial occasion, and at every foolish thing that is said or done, and indulged to excess, it is mere madness, and makes a man look more like a madman and a fool than a wise man; it lasts but for a while, and the end of it is heaviness, Eccles 7:6. Or, "I said to laughter, thou art mad" (x); and therefore will have nothing to do with thee in the excessive and criminal way, but shun thee, as one would do a mad man: this therefore is not to be reckoned into the pleasure he bid his soul go to and enjoy;
and of mirth, what doth it? what good does do? of what profit and advantage is it to man? If the question is concerning innocent mirth, the answer may be given out of Prov 15:13; but if of carnal sinful mirth, there is no good arises from that to the body or mind; or any kind of happiness to be enjoyed that way, and therefore no trial is to be made of it. What the wise man proposed to make trial of, and did, follows in the next verses.
(x) "risui dixi, insanis", Mercerus, Drusius, Amama; "vel insanus es", Piscator, Schmidt, Rambachius.
John Wesley
2:2 It is mad - This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it - What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.
Robert Jamieson, A. R. Fausset and David Brown
2:2 laughter--including prosperity, and joy in general (Job 8:21).
mad--that is, when made the chief good; it is harmless in its proper place.
What doeth it?--Of what avail is it in giving solid good? (Eccles 7:6; Prov 14:13).
2:32:3: Եւ խորհեցայ թէ սիրտ իմ ձգեսցէ իբրեւ զգինի զմարմին իմ. եւ սիրտ իմ առաջնորդեաց իմաստութեամբ. եւ զօրանալ յուրախութեան. մինչեւ տեսից ո՞ր իցէ բարին որդւոց մարդկան զոր արասցեն ՚ի ներքոյ արեգական, ՚ի թիւ աւուրց կենաց իւրեանց[8456]։ [8456] Ոմանք. Եւ այց արարի թէ սիրտ իմ... եւ առաջնորդեսցէ իմաս՛՛... եւ զօրանայ։
3 Եւ ես խորհեցի, որ սիրտս զուարթացնեմ, ինչպէս գինին զուարթացնում է մարմինս. եւ ես ինձ հաճոյքի տուի. սիրտս, սակայն, իմաստութեամբ առաջնորդեց ինձ մինչեւ որ տեսնէի, թէ որն է բարին մարդու որդիների համար, որպէսզի նրանք այն անեն արեգակի ներքոյ՝ իրենց պարգեւուած կեանքի օրերին:
3 Սրտիս մէջ խորհեցայ, որ մարմինս գինիով զուարթացնեմ, Իմաստութեան առաջնորդութիւնովը ճանչնամ անմտութիւնը, Որպէս զի տեսնեմ թէ ի՞նչ բան բարի է մարդոց որդիներուն, Որ կրնան ընել երկնքի տակ Իրենց կեանքի բոլոր օրերուն մէջ։
Եւ խորհեցայ [13]թէ սիրտ իմ ձգեսցէ իբրեւ զգինի`` զմարմին իմ. եւ սիրտ իմ առաջնորդեաց իմաստութեամբ, [14]եւ զօրանալ յուրախութեան``, մինչեւ տեսից ո՛ր իցէ բարին որդւոց մարդկան զոր արասցեն ի ներքոյ արեգական ի թիւ աւուրց կենաց իւրեանց:

2:3: Եւ խորհեցայ թէ սիրտ իմ ձգեսցէ իբրեւ զգինի զմարմին իմ. եւ սիրտ իմ առաջնորդեաց իմաստութեամբ. եւ զօրանալ յուրախութեան. մինչեւ տեսից ո՞ր իցէ բարին որդւոց մարդկան զոր արասցեն ՚ի ներքոյ արեգական, ՚ի թիւ աւուրց կենաց իւրեանց[8456]։
[8456] Ոմանք. Եւ այց արարի թէ սիրտ իմ... եւ առաջնորդեսցէ իմաս՛՛... եւ զօրանայ։
3 Եւ ես խորհեցի, որ սիրտս զուարթացնեմ, ինչպէս գինին զուարթացնում է մարմինս. եւ ես ինձ հաճոյքի տուի. սիրտս, սակայն, իմաստութեամբ առաջնորդեց ինձ մինչեւ որ տեսնէի, թէ որն է բարին մարդու որդիների համար, որպէսզի նրանք այն անեն արեգակի ներքոյ՝ իրենց պարգեւուած կեանքի օրերին:
3 Սրտիս մէջ խորհեցայ, որ մարմինս գինիով զուարթացնեմ, Իմաստութեան առաջնորդութիւնովը ճանչնամ անմտութիւնը, Որպէս զի տեսնեմ թէ ի՞նչ բան բարի է մարդոց որդիներուն, Որ կրնան ընել երկնքի տակ Իրենց կեանքի բոլոր օրերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Вздумал я в сердце моем услаждать вином тело мое и, между тем, как сердце мое руководилось мудростью, придержаться и глупости, доколе не увижу, что хорошо для сынов человеческих, что должны были бы они делать под небом в немногие дни жизни своей.
2:3 κατεσκεψάμην κατασκεπτομαι in καρδίᾳ καρδια heart μου μου of me; mine τοῦ ο the ἑλκύσαι ελκυω draw; drag εἰς εις into; for οἶνον οινος wine τὴν ο the σάρκα σαρξ flesh μου μου of me; mine καὶ και and; even καρδία καρδια heart μου μου of me; mine ὡδήγησεν οδηγεω guide ἐν εν in σοφίᾳ σοφια wisdom καὶ και and; even τοῦ ο the κρατῆσαι κρατεω seize; retain ἐπ᾿ επι in; on ἀφροσύνῃ αφροσυνη nonsense ἕως εως till; until οὗ ος who; what ἴδω οραω view; see ποῖον ποιος of what kind; which τὸ ο the ἀγαθὸν αγαθος good τοῖς ο the υἱοῖς υιος son τοῦ ο the ἀνθρώπου ανθρωπος person; human ὃ ος who; what ποιήσουσιν ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ἀριθμὸν αριθμος number ἡμερῶν ημερα day ζωῆς ζωη life; vitality αὐτῶν αυτος he; him
2:3 תַּ֣רְתִּי tˈartî תור spy בְ vᵊ בְּ in לִבִּ֔י libbˈî לֵב heart לִ li לְ to מְשֹׁ֥וךְ mᵊšˌôḵ משׁך draw בַּ ba בְּ in † הַ the יַּ֖יִן yyˌayin יַיִן wine אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרִ֑י bᵊśārˈî בָּשָׂר flesh וְ wᵊ וְ and לִבִּ֞י libbˈî לֵב heart נֹהֵ֤ג nōhˈēḡ נהג drive בַּֽ bˈa בְּ in † הַ the חָכְמָה֙ ḥoḵmˌā חָכְמָה wisdom וְ wᵊ וְ and לֶ le לְ to אֱחֹ֣ז ʔᵉḥˈōz אחז seize בְּ bᵊ בְּ in סִכְל֔וּת siḵlˈûṯ סִכְלוּת folly עַ֣ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֶרְאֶ֗ה ʔerʔˈeh ראה see אֵי־ ʔê- אֵי where זֶ֨ה zˌeh זֶה this טֹ֜וב ṭˈôv טֹוב good לִ li לְ to בְנֵ֤י vᵊnˈê בֵּן son הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשׂוּ֙ yaʕᵃśˌû עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens מִסְפַּ֖ר mispˌar מִסְפָּר number יְמֵ֥י yᵊmˌê יֹום day חַיֵּיהֶֽם׃ ḥayyêhˈem חַיִּים life
2:3. cogitavi in corde meo abstrahere a vino carnem meam ut animum meum transferrem ad sapientiam devitaremque stultitiam donec viderem quid esset utile filiis hominum quod facto opus est sub sole numero dierum vitae suaeI thought in my heart, to withdraw my flesh from wine, that I might turn my mind to wisdom, and might avoid folly, till I might see what was profitable for the children of men: and what they ought to do under the sun, all the days of their life.
3. I searched in mine heart how to cheer my flesh with wine, mine heart yet guiding with wisdom, and how to lay hold on folly, till I might see what it was good for the sons of men that they should do under the heaven all the days of their life.
2:3. I decided in my heart to withdraw my flesh from wine, so that I might bring my mind to wisdom, and turn away from foolishness, until I see what is useful for the sons of men, and what they ought to do under the sun, during the number of the days of their life.
2:3. I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.
I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life:

2:3 Вздумал я в сердце моем услаждать вином тело мое и, между тем, как сердце мое руководилось мудростью, придержаться и глупости, доколе не увижу, что хорошо для сынов человеческих, что должны были бы они делать под небом в немногие дни жизни своей.
2:3
κατεσκεψάμην κατασκεπτομαι in
καρδίᾳ καρδια heart
μου μου of me; mine
τοῦ ο the
ἑλκύσαι ελκυω draw; drag
εἰς εις into; for
οἶνον οινος wine
τὴν ο the
σάρκα σαρξ flesh
μου μου of me; mine
καὶ και and; even
καρδία καρδια heart
μου μου of me; mine
ὡδήγησεν οδηγεω guide
ἐν εν in
σοφίᾳ σοφια wisdom
καὶ και and; even
τοῦ ο the
κρατῆσαι κρατεω seize; retain
ἐπ᾿ επι in; on
ἀφροσύνῃ αφροσυνη nonsense
ἕως εως till; until
οὗ ος who; what
ἴδω οραω view; see
ποῖον ποιος of what kind; which
τὸ ο the
ἀγαθὸν αγαθος good
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
ος who; what
ποιήσουσιν ποιεω do; make
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
ἀριθμὸν αριθμος number
ἡμερῶν ημερα day
ζωῆς ζωη life; vitality
αὐτῶν αυτος he; him
2:3
תַּ֣רְתִּי tˈartî תור spy
בְ vᵊ בְּ in
לִבִּ֔י libbˈî לֵב heart
לִ li לְ to
מְשֹׁ֥וךְ mᵊšˌôḵ משׁך draw
בַּ ba בְּ in
הַ the
יַּ֖יִן yyˌayin יַיִן wine
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרִ֑י bᵊśārˈî בָּשָׂר flesh
וְ wᵊ וְ and
לִבִּ֞י libbˈî לֵב heart
נֹהֵ֤ג nōhˈēḡ נהג drive
בַּֽ bˈa בְּ in
הַ the
חָכְמָה֙ ḥoḵmˌā חָכְמָה wisdom
וְ wᵊ וְ and
לֶ le לְ to
אֱחֹ֣ז ʔᵉḥˈōz אחז seize
בְּ bᵊ בְּ in
סִכְל֔וּת siḵlˈûṯ סִכְלוּת folly
עַ֣ד ʕˈaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֶרְאֶ֗ה ʔerʔˈeh ראה see
אֵי־ ʔê- אֵי where
זֶ֨ה zˌeh זֶה this
טֹ֜וב ṭˈôv טֹוב good
לִ li לְ to
בְנֵ֤י vᵊnˈê בֵּן son
הָ הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יַעֲשׂוּ֙ yaʕᵃśˌû עשׂה make
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
מִסְפַּ֖ר mispˌar מִסְפָּר number
יְמֵ֥י yᵊmˌê יֹום day
חַיֵּיהֶֽם׃ ḥayyêhˈem חַיִּים life
2:3. cogitavi in corde meo abstrahere a vino carnem meam ut animum meum transferrem ad sapientiam devitaremque stultitiam donec viderem quid esset utile filiis hominum quod facto opus est sub sole numero dierum vitae suae
I thought in my heart, to withdraw my flesh from wine, that I might turn my mind to wisdom, and might avoid folly, till I might see what was profitable for the children of men: and what they ought to do under the sun, all the days of their life.
2:3. I decided in my heart to withdraw my flesh from wine, so that I might bring my mind to wisdom, and turn away from foolishness, until I see what is useful for the sons of men, and what they ought to do under the sun, during the number of the days of their life.
2:3. I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Екклезиаст отдавался чувственным удовольствиям (в частности — винопитию) не по естественному влечению сердца, а с критической целью, как исследователь, философ; решая придержаться глупости, т. е. беспечного и легкомысленного веселья, он не переставал руководиться мудростью, философски взвешивать, насколько действительно испытываемое им счастье.
Adam Clarke: Commentary on the Bible - 1831
2:3: To give myself unto wine, (yet acquainting [נהג noheg, "guiding"] mine heart with wisdom) - I did not run into extremes, as when I gave up myself to mirth and pleasure. There, I threw off all restraint; here, I took the middle course, to see whether a moderate enjoyment of the things of the world might not produce that happiness which I supposed man was created to enjoy here below.
Albert Barnes: Notes on the Bible - 1834
2:3: I sought ... - Rather, I resolved (literally "I turned in my heart") to draw my flesh with wine (see the margin), my heart guiding me with wisdom. In the course of his attempt to answer the question of Ecc 1:3, while his heart was directing him (as a charioteer directs his horses or a shepherd his sheep) with wisdom, and while he was following that guidance, he determined to draw with him his flesh by wine, thus making his flesh, which he speaks of as distinct from himself (compare Rom 7:25), a confederate and subsidiary in his attempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: sought: Ecc 1:17; Sa1 25:36
give myself unto wine: Heb. draw my flesh with wine
yet: Pro 20:1, Pro 31:4, Pro 31:5; Eph 5:18
and to lay: Ecc 7:18; Pro 20:1, Pro 23:29-35; Mat 6:24; Co2 6:15-17
till: Ecc 6:12, Ecc 12:13
all: Heb. the number of, Gen 47:9; Job 14:14; Psa 90:9-12
Carl Friedrich Keil and Franz Delitzsch
2:3
"I searched in my heart, (henceforth) to nourish my body with wine, while my heart had the direction by means of wisdom; and to lay hold on folly, till I might see what it was good for the children of men that they should do, all the number of the days of their life." After he became conscious that unbridled sensual intoxication does not lead to the wished-for end, he looked around him farther, and examined into the following reception for happiness. Inappropriately, Zckl., with Hengst.: "I essayed in my heart to nourish ...." תּוּר does not mean probare, but explorare, to spy out, Num 10:33, and frequently in the Book of Koheleth (here and at Eccles 1:13; Eccles 7:25) of mental searching and discovery (Targ. אלּל). With למשׁוך there then follows the new thing that is contrived. If we read משׁך and נהג in connection, then the idea of drawing a carriage, Is 5:18, cf. Deut 21:3, and of driving a carriage, 2Kings 6:3, lies near; according to which Hitzig explains: "Wine is compared to a draught beast such as a horse, and he places wisdom as the driver on the box, that his horse may not throw him into a ditch or a morass." But moshēk is not the wine, but the person himself who makes the trial; and nohēg is not the wisdom, but the heart, - the former thus only the means of guidance; no man expresses himself thus: I draw the carriage by means of a horse, and I guide it by means of a driv. Rightly the Syr.: "To delight (למבסמן, from בּסּם, oblectare) my flesh with wine." Thus also the Targ. and the Venet., by "drawing the flesh." The metaphor does not accord with the Germ. ziehen = to nourish by caring for (for which רבּה is used); it is more natural, with Gesen., to compare the passing of trahere into tractare, e.g., in the expression se benignius tractare (Horace, Ep. 1:17); but apart from the fact that trahere is a word of doubtful etymology,
(Note: Vid., Crossen's Nachtr. zur lat. Formenlehre, pp. 107-109.)
tractare perhaps attains the meaning of attending to, using, managing, through the intermediate idea of moving hither and thither, which is foreign to the Heb. משׁך, which means only to draw, - to draw to oneself, and hold fast (attractum sive prehensum tenere). As the Talm. משׁך occurs in the sense of "to refresh," e.g., Chagiga 14a: "The Haggadists (in contradistinction to the Halachists) refresh the heart of a man as with water"; so here, "to draw the flesh" = to bring it into willing obedience by means of pleasant attractions.
(Note: Grtz translates: to embrocate my body with wine, and remarks that in this lies a raffinement. But why does he not rather say, "to bathe in wine"? If משׁח can mean "to embrocate," it may also mean "to bathe," and for ביין may be read ביוני: in Grecian, i.e., Falernian, Chian, wine.)
The phrase which follows: velibbi nohēg bahhochmāh, is conditioning: While my heart had the direction by means of wisdom; or, perhaps in accordance with the more modern usus loq. While my heart guided, demeaned, behaved itself with wisdom. Then the inf. limshok, depending on tarti as its obj., is carried forward with velěěhhoz besichluth. Plainly the subject treated of is an intermediate thing (Bardach: ממצּעת). He wished to have enjoyment, but in measure, without losing himself in enjoyment, and thereby destroying himself. He wished to give himself over to sweet desipere, but yet with wise self-possession (because it is sadly true that ubi mel ibi fel) to lick the honey and avoid the gall. There are drinkers who know how to guide themselves so that they do not end in drunken madness; and there are habitual pleasure-seekers who yet know how so far to control themselves, that they do not at length become rous. Koheleth thus gave himself to a foolish life, yet tempered by wisdom, till there dawned upon him a better light upon the way to true happiness.
The expression of the donec viderem is old Heb. Instead of אי־זה טוב, quidnam sit bonum in indirect interrog. (as Eccles 11:6, cf. Jer 6:16), the old form מה־טוב (Heb 6:12) would lie at least nearer. Asher yǎǎsu may be rendered: quod faciant or ut faciant; after Eccles 2:24; Eccles 3:22; Eccles 5:4; Eccles 7:18, the latter is to be assumed. The accus. designation of time, "through the number of days of their life," is like Eccles 5:17; Eccles 6:12. We have not, indeed, to translate with Knobel: "the few days of their life," but yet there certainly lies in מספּר the idea that the days of man's life are numbered, and that thus even if they are not few but many (Eccles 6:3), they do not endure for ev.
The king now, in the verse following, relates his undertakings for the purpose of gaining the joys of life in fellowship with wisdom, and first, how he made architecture and gardening serviceable to this new style of life.
Geneva 1599
2:3 I sought in my heart to give myself to wine, yet acquainting my heart with (b) wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.
(b) Even though I gave myself to pleasures, yet I thought to keep wisdom and the fear of God in my heart, and govern my affairs by the same.
John Gill
2:3 I sought in mine heart to give myself unto wine,.... Not in an immoderate way, so as to intoxicate himself with it, in which there can be no pleasure, nor any show of happiness; but in a moderate, yet liberal way, so as to be innocently cheerful and pleasant, and hereby try what good and happiness were to be possessed in this way. By "wine" is meant, not that only, but everything eatable and drinkable that is good; it signifies what is called good living, good eating and drinking: Solomon always lived well; was brought up as a prince, and, when he came to the throne, lived like a king; but being increased in riches, and willing to make trial of the good that was in all the creatures of God, to see if any happiness was in them; determines to keep a better table still, and resolved to have everything to eat or drink that could be had, cost what it will; of Solomon's daily provision for his household, see 3Kings 4:22; the Midrash interprets it, of the wine of the law. It may be rendered, "I sought in mine heart to draw out my flesh with wine", or "my body" (y); to extend it, and make it fat and plump; which might be reduced to skin and bones, to a mere skeleton, through severe studies after wisdom and knowledge. The Targum is,
"I sought in my heart to draw my flesh into the house of the feast of wine;''
as if there was a reluctance in him to such a conduct; and that he as it were put a force upon himself, in order to make the experiment;
(yet acquainting mine heart with wisdom); or, "yet my heart led me in wisdom" (z): he was guided and governed by wisdom in this research of happiness; he was upon his guard, that he did not go into any sinful extravagancies, or criminal excesses in eating and drinking;
and to lay hold on folly; that he might better know what folly was, and what was the folly of the sons of men to place their happiness in such things; or rather, he studiously sought to lay hold on folly, to restrain it, and himself from it, that it might not have the ascendant over him; so that he would not be able to form a right judgment whether there is any real happiness in this sort of pleasure, or not, he is, speaking of; for the epicure, the voluptuous person, is no judge of it;
till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life; where the "summum bonum", or chief happiness of man lies; and which he should endeavour to seek after and pursue, that he might enjoy it throughout the whole of his life, while in this world: and that he might still more fully know it, if possible, he did the following things.
(y) "ut diducerem vino carnem meam", Piscator; "ut protraherem, et inde distenderem carnem meam", Rambachius. (z) "et cor meam ducens in sapientia", Montanus; "interim cor meum ducens in sapientiam", Drusius.
John Wesley
2:3 To wine - To gratify myself with delicious meats and drinks. Yet - Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together. To lay hold - To pursue sensual pleasures, which was my folly. 'Till - 'Till I might find out the true way to contentment and satisfaction, during this mortal life.
Robert Jamieson, A. R. Fausset and David Brown
2:3 Illustration more at large of Eccles 2:1-2.
I sought--I resolved, after search into many plans.
give myself unto wine--literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Rom 6:16, Rom 6:19; 1Cor 12:2); or, one "allured" (2Pet 2:18-19).
yet acquainting . . . wisdom--literally, "and my heart (still) was behaving, or guiding itself," with wisdom [GESENIUS]. MAURER translates: "was weary of (worldly) wisdom." But the end of Eccles 2:9 confirms English Version.
folly--namely, pleasures of the flesh, termed "mad," Eccles 2:2.
all the days, &c.--(See Margin and Eccles 6:12; Job 15:20).
2:42:4: Յաճախեցի ինձ արա՛րս, շինեցի ինձ ապարանս, տնկեցի ինձ այգիս։
4 Ես շատ գործերի ձեռնամուխ եղայ, ինձ համար ապարանքներ շինեցի, ինձ համար այգիներ տնկեցի,
4 Մեծ գործեր ըրի։Ինծի տուներ շինեցի ու ինծի այգիներ տնկեցի։
Յաճախեցի ինձ արարս, շինեցի ինձ ապարանս, տնկեցի ինձ այգիս:

2:4: Յաճախեցի ինձ արա՛րս, շինեցի ինձ ապարանս, տնկեցի ինձ այգիս։
4 Ես շատ գործերի ձեռնամուխ եղայ, ինձ համար ապարանքներ շինեցի, ինձ համար այգիներ տնկեցի,
4 Մեծ գործեր ըրի։Ինծի տուներ շինեցի ու ինծի այգիներ տնկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Я предпринял большие дела: построил себе домы, посадил себе виноградники,
2:4 ἐμεγάλυνα μεγαλυνω enlarge; magnify ποίημά ποιημα product; poem μου μου of me; mine ᾠκοδόμησά οικοδομεω build μοι μοι me οἴκους οικος home; household ἐφύτευσά φυτευω plant μοι μοι me ἀμπελῶνας αμπελων vineyard
2:4 הִגְדַּ֖לְתִּי hiḡdˌaltî גדל be strong מַעֲשָׂ֑י maʕᵃśˈāy מַעֲשֶׂה deed בָּנִ֤יתִי bānˈîṯî בנה build לִי֙ lˌî לְ to בָּתִּ֔ים bāttˈîm בַּיִת house נָטַ֥עְתִּי nāṭˌaʕtî נטע plant לִ֖י lˌî לְ to כְּרָמִֽים׃ kᵊrāmˈîm כֶּרֶם vineyard
2:4. magnificavi opera mea aedificavi mihi domos plantavi vineasI made me great works, I built me houses, and planted vineyards,
4. I made me great works; I builded me houses; I planted me vineyards;
2:4. I magnified my works. I built houses for myself, and I planted vineyards.
2:4. I made me great works; I builded me houses; I planted me vineyards:
I made me great works; I builded me houses; I planted me vineyards:

2:4 Я предпринял большие дела: построил себе домы, посадил себе виноградники,
2:4
ἐμεγάλυνα μεγαλυνω enlarge; magnify
ποίημά ποιημα product; poem
μου μου of me; mine
ᾠκοδόμησά οικοδομεω build
μοι μοι me
οἴκους οικος home; household
ἐφύτευσά φυτευω plant
μοι μοι me
ἀμπελῶνας αμπελων vineyard
2:4
הִגְדַּ֖לְתִּי hiḡdˌaltî גדל be strong
מַעֲשָׂ֑י maʕᵃśˈāy מַעֲשֶׂה deed
בָּנִ֤יתִי bānˈîṯî בנה build
לִי֙ lˌî לְ to
בָּתִּ֔ים bāttˈîm בַּיִת house
נָטַ֥עְתִּי nāṭˌaʕtî נטע plant
לִ֖י lˌî לְ to
כְּרָמִֽים׃ kᵊrāmˈîm כֶּרֶם vineyard
2:4. magnificavi opera mea aedificavi mihi domos plantavi vineas
I made me great works, I built me houses, and planted vineyards,
2:4. I magnified my works. I built houses for myself, and I planted vineyards.
2:4. I made me great works; I builded me houses; I planted me vineyards:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Домы, т. е. собственные жилища Соломона, но не храм, построенный им. О виноградниках Соломона упоминается лишь в Песни Песней (8:11).
Adam Clarke: Commentary on the Bible - 1831
2:4: I builded me houses - Palace after palace; the house of the forest of Lebanon, Kg1 7:1, etc.; a house for the queen; the temple, etc., Ch2 8:1, etc.; Kg1 9:10, etc., besides many other buildings of various kinds.
Albert Barnes: Notes on the Bible - 1834
2:4: Compare Kg1 7:1-12; Kg1 9:15-19; Kg1 10:14-27; and Ch2 8:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: made: Gen 11:4; Sa2 18:18; Dan 4:30
I builded: Deu 8:12-14; Kg1 7:1, Kg1 7:2, Kg1 7:8-12, Kg1 9:1, Kg1 15:19, Kg1 10:19, Kg1 10:20; Ch2 8:1-6, Ch2 8:11; Psa 49:11
I planted: Ch1 27:27; Ch2 26:10; Sol 1:14, Sol 7:12, Sol 8:11, Sol 8:12; Isa 5:1
Carl Friedrich Keil and Franz Delitzsch
2:4
"I undertook great works, built me houses, planted me vineyards. I made me gardens and parks, and planted therein all kinds of fruit-trees. I made me water-pools to water therewith a forest bringing forth trees." The expression, "I made great my works," is like Eccles 1:16; the verb contains the adj. as its obj. The love of wisdom, a sense of the beautiful in nature and art, a striving after splendour and dignity, are fundamental traits in Solomon's character. His reign was a period of undisturbed and assured peace. The nations far and near stood in manifold friendly relations with him. Solomon was "the man of rest," 1Chron 22:9; his whole appearance was as it were the embodied glory itself that had blossomed from out of the evils and wars of the reign of David. The Israelitish commonwealth hovered on a pinnacle of worldly glory till then unattained, but with the danger of falling and being lost in the world. The whole tendency of the time followed, as it were, a secular course, and it was Solomon first of all whom the danger of the love of the world, and of worldly conformity to which he was exposed, brought to ruin, and who, like so many of the O.T. worthies, began in the spirit and ended in the flesh. Regarding his buildings, - the house of the forest of Lebanon, the pillared hall (porch), the hall of judgment, the palace intended for himself and the daughter of Pharaoh, - vid. the description in 3Kings 7:1-12, gathered from the annals of the kingdom; 3Kings 9:15-22 = 2Chron 8:3-6, gives an account of Solomon's separate buildings (to which also the city of Millo belongs), and of the cities which he built; the temple, store-cities, treasure-cities, etc., are naturally not in view in the passage before us, where it is not so much useful buildings, as rather buildings for pleasure (3Kings 9:19), that are referred to. Vineyards, according to 1Chron 27:27, belonged to David's royal domain; a vineyard in Baal-hamon which Solomon possessed, but appears at a later period to have given up, is mentioned at the close of the Song. That he was fond of gardening, appears from manifold expressions in the Song; delight in the life and movements of the natural world, and particularly in plants, is a prominent feature in Solomon's character, in which he agrees with Shulamith. The Song; Song 6:2, represents him in the garden at the palace. We have spoken under the Song; Song 6:11., of the gardens and parks at Etam, on the south-west of Bethlehem. Regarding the originally Persian word pardēs (plur. pardesim, Mishnic pardesoth), vid., under Song 4:13; regarding the primary meaning of berēchah (plur. const. berēchoth, in contradistinction to birchoth, blessings), the necessary information is found under Song 7:5. These Solomonic pools are at the present day to be seen near old Etam, and the clause here denoting a purpose, "to water from them a forest which sprouted trees, i.e., brought forth sprouting trees," is suitable to these; for verbs of flowing and swarming, also verbs of growing, thought of transitively, may be connected with obj. - accus., Ewald, 281b; cf. under Is 5:6. Thus, as he gave himself to the building of houses, the care of gardens, and the erection of pools, so also to the cultivation of forests, with the raising of new trees.
Another means, wisely considered as productive of happiness, was a large household and great flocks of cattle, which he procured for himself.
John Gill
2:4 I made me great works,.... He did not spend his time in trifling things, as Domitian (a), in catching and killing flies; but in devising, designing, directing, and superintending great works of art and skill, becoming the grandeur of his state, and the greatness of his mind: the Midrash restrains it to his great throne of ivory, overlaid with gold, 3Kings 10:18, but it is a general expression, including all the great things he did, of which the following is a particular enumeration;
I builded me houses; among which must not be reckoned the house of God, though that was built by him, and in the first place; yet this was built, not for his own pleasure and grandeur, but for the worship and glory of God: but his own house and palace is chiefly meant, which was thirteen years in building; and the house of the forest in Lebanon, which perhaps was his country seat; with all other houses and offices, for his stores, for his servants, his horsemen, and chariots; see 3Kings 7:1; and in fine spacious buildings men take a great deal of pleasure, and promise themselves much happiness in dwelling in them, and in perpetuating their names to posterity by them; see Ps 49:11. The Targum is,
"I multiplied good works in Jerusalem; I builded me houses; the house of the sanctuary, to make atonement for Israel; the king's house of refreshment, and the conclave and porch; and the house of judgment, of hewn stones, where the wise men sit and do judgment; I made a throne of ivory for the royal seat;''
I planted me vineyards; perhaps those at Engedi were of his planting; however, he had one at Baalhamon, and no doubt in other places, Song 1:14; the Targum makes mention of one at Jabne, planted by him; these also add to the pleasure of human life; it is delightful to walk in them, to gather the fruit and drink of the wine of them; see Song 7:12.
(a) Sueton. Vit. Domitian. c. 3. Aurel. Victor. De. Caesar. & Epitome.
Robert Jamieson, A. R. Fausset and David Brown
2:4 (3Kings 7:1-8; 3Kings 9:1, 3Kings 9:19; 3Kings 10:18, &c.).
vineyards-- (Song 8:11).
2:52:5: Արարի ինձ պարտէ՛զս եւ դրախտս, եւ տնկեցի ՚ի նոսա փա՛յտս ամենաբերս[8457]։ [8457] Ոմանք. Փայտս ամենապտուղս։
5 ինձ համար պարտէզներ եւ ծաղկանոցներ շինեցի եւ ամէն տեսակ պտղաբեր ծառեր տնկեցի նրանց մէջ:
5 Ինծի պարտէզներ եւ մրգաստաններ շինեցի Ու անոնց մէջ ամէն տեսակ պտղատու ծառ տնկեցի։
Արարի ինձ պարտէզս եւ դրախտս, եւ տնկեցի ի նոսա փայտս ամենաբերս:

2:5: Արարի ինձ պարտէ՛զս եւ դրախտս, եւ տնկեցի ՚ի նոսա փա՛յտս ամենաբերս[8457]։
[8457] Ոմանք. Փայտս ամենապտուղս։
5 ինձ համար պարտէզներ եւ ծաղկանոցներ շինեցի եւ ամէն տեսակ պտղաբեր ծառեր տնկեցի նրանց մէջ:
5 Ինծի պարտէզներ եւ մրգաստաններ շինեցի Ու անոնց մէջ ամէն տեսակ պտղատու ծառ տնկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 устроил себе сады и рощи и насадил в них всякие плодовитые дерева;
2:5 ἐποίησά ποιεω do; make μοι μοι me κήπους κηπος garden καὶ και and; even παραδείσους παραδεισος paradise καὶ και and; even ἐφύτευσα φυτευω plant ἐν εν in αὐτοῖς αυτος he; him ξύλον ξυλον wood; timber πᾶν πας all; every καρποῦ καρπος.1 fruit
2:5 עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make לִ֔י lˈî לְ to גַּנֹּ֖ות gannˌôṯ גַּנָּה garden וּ û וְ and פַרְדֵּסִ֑ים fardēsˈîm פַּרְדֵּס park וְ wᵊ וְ and נָטַ֥עְתִּי nāṭˌaʕtî נטע plant בָהֶ֖ם vāhˌem בְּ in עֵ֥ץ ʕˌēṣ עֵץ tree כָּל־ kol- כֹּל whole פֶּֽרִי׃ pˈerî פְּרִי fruit
2:5. feci hortos et pomeria et consevi ea cuncti generis arboribusI made gardens, and orchards, and set them with trees of all kinds,
5. I made me gardens and parks, and I planted trees in them of all kinds of fruit:
2:5. I made gardens and orchards. And I planted them with trees of every kind.
2:5. I made me gardens and orchards, and I planted trees in them of all [kind of] fruits:
I made me gardens and orchards, and I planted trees in them of all [kind of] fruits:

2:5 устроил себе сады и рощи и насадил в них всякие плодовитые дерева;
2:5
ἐποίησά ποιεω do; make
μοι μοι me
κήπους κηπος garden
καὶ και and; even
παραδείσους παραδεισος paradise
καὶ και and; even
ἐφύτευσα φυτευω plant
ἐν εν in
αὐτοῖς αυτος he; him
ξύλον ξυλον wood; timber
πᾶν πας all; every
καρποῦ καρπος.1 fruit
2:5
עָשִׂ֣יתִי ʕāśˈîṯî עשׂה make
לִ֔י lˈî לְ to
גַּנֹּ֖ות gannˌôṯ גַּנָּה garden
וּ û וְ and
פַרְדֵּסִ֑ים fardēsˈîm פַּרְדֵּס park
וְ wᵊ וְ and
נָטַ֥עְתִּי nāṭˌaʕtî נטע plant
בָהֶ֖ם vāhˌem בְּ in
עֵ֥ץ ʕˌēṣ עֵץ tree
כָּל־ kol- כֹּל whole
פֶּֽרִי׃ pˈerî פְּרִי fruit
2:5. feci hortos et pomeria et consevi ea cuncti generis arboribus
I made gardens, and orchards, and set them with trees of all kinds,
2:5. I made gardens and orchards. And I planted them with trees of every kind.
2:5. I made me gardens and orchards, and I planted trees in them of all [kind of] fruits:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: О существовании царских садов в Иерусалиме говорится в 4: Цар 21:18, 26; 25:4; Иер 39:4; 52:7; Неем 3:15.
Adam Clarke: Commentary on the Bible - 1831
2:5: I made one gardens and orchards - פרדסים pardesim, "paradises." I doubt much whether this be an original Hebrew word. ferdoos, is found in the Persian and Arabic; and signifies a pleasant garden, a vineyard. Hence our word paradise, a place full of delights. How well Solomon was qualified to form gardens, orchards, vineyards, conservatories, etc., may be at once conceived when we recollect his knowledge of natural history; and that he wrote treatises on vegetables and their properties, from the cedar to the hyssop.
Albert Barnes: Notes on the Bible - 1834
2:5: Orchards - literally, "paradises," i. e., parks or pleasure-grounds (compare Neh 2:8 note). Indications of at least three of these have been pointed out; one at Jerusalem near the pool of Siloam, called "the king's garden" Neh 3:15; Jer 52:7; a second near Bethlehem (compare Ecc 2:6); and a third in the remote north, on the heights of Hermon Sol 4:8; Sol 8:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: me: Sol 4:12-16, Sol 5:1, Sol 6:2; Jer 39:4
I planted: Gen 2:8, Gen 2:9; Luk 17:27-29
John Gill
2:5 I made me gardens and orchards,.... Of the king's garden, we read Jer 39:4. Adrichomius (b) makes mention of a royal garden in the suburbs of Jerusalem, fenced with walls; and was a paradise of fruit trees, herbs, spices, and flowers; abounded with all kind of fruit, exceeding pleasant and delightful to the senses: and, as Solomon was so great a botanist, and knew the nature and use of all kinds of trees and herbs, 3Kings 4:33; no doubt but he has a herbal garden, well stocked with everything of that kind, curious and useful; see 3Kings 21:2. Gardens are made for pleasure as well as profit; Adam, as soon as created, was put into a garden, to add to his natural pleasure and felicity, as well as for his employment, Gen 2:8; and the pleasure of walking in a garden, and partaking of the fruits of it, are alluded to by Solomon, Song 4:12;
and I planted trees in them of all kind of fruits; which, as before observed, he had thorough knowledge of, and many of which were brought him from foreign parts; and all served to make his gardens, orchards, parks, forests, and enclosures, very pleasant and delectable. The Targum adds,
"some for food, others for drink, and others for medicine.''
(b) Theatrum Terrae Sanctae, p. 170.
Robert Jamieson, A. R. Fausset and David Brown
2:5 gardens--Hebrew, "paradises," a foreign word; Sanskrit, "a place enclosed with a wall"; Armenian and Arabic, "a pleasure ground with flowers and shrubs near the king's house, or castle." An earthly paradise can never make up for the want of the heavenly (Rev_ 2:7).
2:62:6: Արարի՛ ինձ աւազանս ջուրց արբուցանել ՚ի նոցանէ զանտառախիտս մայրեաց[8458]։ [8458] Ոմանք. Արարի ՚ի նոցանէ ինձ աւազանս ջրոյ, առնել ՚ի նոցանէ անտառ զուարճացեալ ծառոց։
6 Ջրաւազաններ շինեցի ինձ համար, որ ջրերը ոռոգեն մայրիների խիտ անտառները:
6 Ինծի ջուրի աւազաններ շինեցի, Որպէս զի անոնցմով մայրիներու անտառը ոռոգուի։
Արարի ինձ աւազանս ջրոց` արբուցանել ի նոցանէ զանտառախիտս մայրեաց:

2:6: Արարի՛ ինձ աւազանս ջուրց արբուցանել ՚ի նոցանէ զանտառախիտս մայրեաց[8458]։
[8458] Ոմանք. Արարի ՚ի նոցանէ ինձ աւազանս ջրոյ, առնել ՚ի նոցանէ անտառ զուարճացեալ ծառոց։
6 Ջրաւազաններ շինեցի ինձ համար, որ ջրերը ոռոգեն մայրիների խիտ անտառները:
6 Ինծի ջուրի աւազաններ շինեցի, Որպէս զի անոնցմով մայրիներու անտառը ոռոգուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 сделал себе водоемы для орошения из них рощей, произращающих деревья;
2:6 ἐποίησά ποιεω do; make μοι μοι me κολυμβήθρας κολυμβηθρα pool ὑδάτων υδωρ water τοῦ ο the ποτίσαι ποτιζω give a drink; water ἀπ᾿ απο from; away αὐτῶν αυτος he; him δρυμὸν δρυμος wood; timber
2:6 עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make לִ֖י lˌî לְ to בְּרֵכֹ֣ות bᵊrēḵˈôṯ בְּרֵכָה pool מָ֑יִם mˈāyim מַיִם water לְ lᵊ לְ to הַשְׁקֹ֣ות hašqˈôṯ שׁקה give drink מֵהֶ֔ם mēhˈem מִן from יַ֖עַר yˌaʕar יַעַר wood צֹומֵ֥חַ ṣômˌēₐḥ צמח sprout עֵצִֽים׃ ʕēṣˈîm עֵץ tree
2:6. extruxi mihi piscinas aquarum ut inrigarem silvam lignorum germinantiumAnd I made me ponds of water, to water therewith the wood of the young trees,
6. I made me pools of water, to water therefrom the forest where trees were reared:
2:6. And I dug out fishponds of water, so that I might irrigate the forest of growing trees.
2:6. I made me pools of water, to water therewith the wood that bringeth forth trees:
I made me pools of water, to water therewith the wood that bringeth forth trees:

2:6 сделал себе водоемы для орошения из них рощей, произращающих деревья;
2:6
ἐποίησά ποιεω do; make
μοι μοι me
κολυμβήθρας κολυμβηθρα pool
ὑδάτων υδωρ water
τοῦ ο the
ποτίσαι ποτιζω give a drink; water
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
δρυμὸν δρυμος wood; timber
2:6
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
לִ֖י lˌî לְ to
בְּרֵכֹ֣ות bᵊrēḵˈôṯ בְּרֵכָה pool
מָ֑יִם mˈāyim מַיִם water
לְ lᵊ לְ to
הַשְׁקֹ֣ות hašqˈôṯ שׁקה give drink
מֵהֶ֔ם mēhˈem מִן from
יַ֖עַר yˌaʕar יַעַר wood
צֹומֵ֥חַ ṣômˌēₐḥ צמח sprout
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
2:6. extruxi mihi piscinas aquarum ut inrigarem silvam lignorum germinantium
And I made me ponds of water, to water therewith the wood of the young trees,
2:6. And I dug out fishponds of water, so that I might irrigate the forest of growing trees.
2:6. I made me pools of water, to water therewith the wood that bringeth forth trees:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: О царском водоеме упоминается в Неем 2:14: (ср. Ис 22:11). О том, что этот водоем построен был Соломоном, говорит лишь книга Екклезиаста. Иудейское предание также усвояет его Соломону. В настоящее время по дороге от Иерусалима к Хеврону на расстоянии 2: 1/2: часов пути находятся так называемые пруды Соломона. По свидетельству Иосифа Флавия вода из прудов Соломона была проведена в Иерусалим для нужд храма и всего города. Это свидетельство заслуживает полного доверия, так как пруды эти стоят выше площади Харама, на которой стоял храм Соломонов, приблизительно на 130: футов, и так как теперь еще сохранились остатки водопроводов, соединяющих пруды Соломона с Иерусалимом.
Adam Clarke: Commentary on the Bible - 1831
2:6: Pools of waters - Tanks and reservoirs.
To water therewith the wood - Aqueducts to lead the water from the tanks to different parts.
Albert Barnes: Notes on the Bible - 1834
2:6: Pools - A short distance south of Bethlehem, in a valley in the defile of Urtas, three "Pools of Solomon" are still shown and an adjoining hill still bears the name of the "Little Paradise."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: pools: Neh 2:14; Sol 7:4
to water: Psa 1:3; Jer 17:8
John Gill
2:6 I made me pools of water,.... For cascades and water works to play in, as well as to keep and produce fish of all kinds: mention is made of the king's pools, Neh 2:14; the fish pools at Heshbon, by the gate of Bathrabbim, perhaps belonged to Solomon, Song 7:4; Little more than a league from Bethlehem are pools of water, which at this day are called the fish pools of Solomon; they are great reservatories cut in the rock, the one at the end of the other; the second being a little lower than the first, and the third than the second, and so communicate the water from one to another when they are full (c); and of which Mr. Maundrell (d) gives the following account:
"They are about an hour and a quarter distant from Bethlehem, southward; they are three in number, lying in a row above each other, being so disposed, that the waters of the uppermost may descend into the second, and those of the second into the third; their figure is quadrangular; the breadth is the same in all, amounting to above ninety paces; in their length there is some difference between them, the first being about an hundred sixty paces long; the second, two hundred; the third, two hundred twenty; they are all lined with a wall, and plastered, and contain a great depth of water.''
And to these, he observes, together with the gardens adjoining, Solomon is supposed to allude, Eccles 2:5. There are to be seen, he says (e), some remains of an old aqueduct, which anciently conveyed the waters from Solomon's pools to Jerusalem; this is said to be the genuine work of Solomon, and may well be allowed to be in reality what it is pretended for. So Rauwolff (f) says,
"beyond the tower of Ader, in another valley, not far from Bethlehem, they show still to this day a large orchard, full of citron, lemon, orange, pomegranate, and fig trees, and many others, which King Solomon did plant in his days; with ponds, canals, and other water works, very pleasantly prepared, as he saith himself, Eccles 2:5; this is still in our time full of good and fruitful trees, worthy to be seen for their sakes, and ditches there: wherefore I really believe it to be the same Josephus (g) makes mention of, called Ethan, about twelve mile from Jerusalem; where Solomon had pleasant gardens and water pools, to which he used to ride early in a morning.''
Mr. Maundrell (h) also makes mention of some cisterns, called Solomon's cisterns, at Roselayn, about an hour from the ruins of Tyre; of which there are three entire at this day; one about three hundred yards distant from the sea, the other two a little further up; and, according to tradition, they were made by that great king, in recompence to King Hiram, for supplying materials towards building the temple: but, as he observes, these, though ancient, could not be built before the time of Alexander; since the aqueduct, which conveys the water from hence to Tyre, is carried over the neck of land, by which he joined the city to the continent. Jarchi interprets these pools in this text of places to keep fish alive in, and so the Midrash understands by them fish pools; though they seem to be canals made in the gardens, orchards, and parks;
to water therewith the wood that bringeth forth trees; the young nurseries, which in time grew up to large fruit bearing trees; which, being numerous and thick, looked like a wood or forest, as the word is; and which canals and nurseries both added greatly to the delight and pleasure of those places. In this manner the Indians water their gardens; who commonly have in them a great pit, or kind of fish pool, which is full of rain water; and just by it there is a basin of brick, raised about two feet higher than the ground: when therefore they have a mind to water the garden, it is filled with water from the fish pool, or pit; which, through a hole that is at the bottom, falls into a canal, that is divided into many branches, proportionable in size to their distance from the basin, and carries the water to the foot of each tree, and to each plot of herbs; and when the gardeners think they are watered enough, they stop up, or turn aside, the canals with clods of earth (i). The beauty of a plant, or tree, is thus described by Aelianus (k);
"branches generous, leaves thick, stem or trunk firm and stable, roots deep; winds shaking it; a large shadow cast from it; changing with the seasons of the year; and water, partly brought through canals, and partly coming from heaven, to water and nourish it; and such beautiful, well watered, and flourishing trees, contribute much to the pleasure of gardens.''
(c) Thevenot's Travels, B. 2. ch. 47. p. 202. (d) Journey from Aleppo to Jerusalem, p. 88. edit. 7. (e) Ibid. p. 90. (f) Travels, part 3. ch. 22. p. 322. Vid. Egmont and Heyman's Travels, vol. 1. p. 367, 368. (g) Antiqu. l. 8. c. 7. s. 13. (h) Ut supra, p. 50, 51. (Journey from Aleppo to Jerusalem, edit. 7.) (i) Agreement of Customs between the East Indians and Jews, Art. 21. p. 78. (k) Var. Hist. l. 2. c. 14.
John Wesley
2:6 The wood - The nurseries of young trees, which for the multitude of them were like a wood or forest.
Robert Jamieson, A. R. Fausset and David Brown
2:6 pools--artificial, for irrigating the soil (Gen 2:10; Neh 2:14; Is 1:30). Three such reservoirs are still found, called Solomon's cisterns, a mile and a half from Jerusalem.
wood that bringeth forth--rather, "the grove that flourisheth with trees" [LOWTH].
2:72:7: Ստացայ ծառայս եւ աղախնայս՝ եւ ընդոծինք եղեն ինձ. եւ ստացուածք անդւոց եւ հօտից բազո՛ւմ եղեն ինձ քան զամենեցուն որ յառաջ եղեալ էին քան զիս յԵրուսաղէմ[8459]։ [8459] Ոմանք. Քան զամենեցուն եղելոցն յառաջագոյն քան զիս։
7 Ծառաներ եւ աղախիններ ունեցայ, եւ նրանք ընդոծիններ ունեցան ինձ համար, եւ աւելի շատ նախիրներ ու հօտեր ունեցայ, քան բոլոր նրանք, որ եղել են ինձնից առաջ Երուսաղէմում:
7 Ծառաներ ու աղախիններ ստացայ Եւ իմ տանս մէջ ծնած ծառաներ ունեցայ։Շատ արջառներ եւ հօտեր ունեցայ, Ինձմէ առաջ Երուսաղէմի մէջ եղողներէն ամենէն աւելի։
Ստացայ ծառայս եւ աղախնայս, եւ ընդոծինք եղեն ինձ. եւ ստացուածք անդւոց եւ հօտից բազում եղեն ինձ քան զամենեցուն` որ յառաջ եղեալ էին քան զիս յԵրուսաղէմ:

2:7: Ստացայ ծառայս եւ աղախնայս՝ եւ ընդոծինք եղեն ինձ. եւ ստացուածք անդւոց եւ հօտից բազո՛ւմ եղեն ինձ քան զամենեցուն որ յառաջ եղեալ էին քան զիս յԵրուսաղէմ[8459]։
[8459] Ոմանք. Քան զամենեցուն եղելոցն յառաջագոյն քան զիս։
7 Ծառաներ եւ աղախիններ ունեցայ, եւ նրանք ընդոծիններ ունեցան ինձ համար, եւ աւելի շատ նախիրներ ու հօտեր ունեցայ, քան բոլոր նրանք, որ եղել են ինձնից առաջ Երուսաղէմում:
7 Ծառաներ ու աղախիններ ստացայ Եւ իմ տանս մէջ ծնած ծառաներ ունեցայ։Շատ արջառներ եւ հօտեր ունեցայ, Ինձմէ առաջ Երուսաղէմի մէջ եղողներէն ամենէն աւելի։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 приобрел себе слуг и служанок, и домочадцы были у меня; также крупного и мелкого скота было у меня больше, нежели у всех, бывших прежде меня в Иерусалиме;
2:7 ἐκτησάμην κταομαι acquire δούλους δουλος subject καὶ και and; even παιδίσκας παιδισκη girl; maid καὶ και and; even οἰκογενεῖς οικογενης happen; become μοι μοι me καί και and; even γε γε in fact κτῆσις κτησις and; even ποιμνίου ποιμνιον flock πολλὴ πολυς much; many ἐγένετό γινομαι happen; become μοι μοι me ὑπὲρ υπερ over; for πάντας πας all; every τοὺς ο the γενομένους γινομαι happen; become ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
2:7 קָנִ֨יתִי֙ qānˈîṯî קנה buy עֲבָדִ֣ים ʕᵃvāḏˈîm עֶבֶד servant וּ û וְ and שְׁפָחֹ֔ות šᵊfāḥˈôṯ שִׁפְחָה maidservant וּ û וְ and בְנֵי־ vᵊnê- בֵּן son בַ֖יִת vˌayiṯ בַּיִת house הָ֣יָה hˈāyā היה be לִ֑י lˈî לְ to גַּ֣ם gˈam גַּם even מִקְנֶה֩ miqnˌeh מִקְנֶה purchase בָקָ֨ר vāqˌār בָּקָר cattle וָ wā וְ and צֹ֤אן ṣˈōn צֹאן cattle הַרְבֵּה֙ harbˌē רבה be many הָ֣יָה hˈāyā היה be לִ֔י lˈî לְ to מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole שֶֽׁ šˈe שַׁ [relative] הָי֥וּ hāyˌû היה be לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:7. possedi servos et ancillas multamque familiam habui armenta quoque et magnos ovium greges ultra omnes qui fuerunt ante me in HierusalemI got me menservants, and maidservants, and had a great family: and herds of oxen, and great flocks of sheep, above all that were before me in Jerusalem:
7. I bought menservants and maidens, and had servants born in my house; also I had great possessions of herds and flocks, above all that were before me in Jerusalem:
2:7. I obtained men and women servants, and I had a great family, as well as herds of cattle and great flocks of sheep, beyond all who were before me in Jerusalem.
2:7. I got [me] servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
I got [me] servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:

2:7 приобрел себе слуг и служанок, и домочадцы были у меня; также крупного и мелкого скота было у меня больше, нежели у всех, бывших прежде меня в Иерусалиме;
2:7
ἐκτησάμην κταομαι acquire
δούλους δουλος subject
καὶ και and; even
παιδίσκας παιδισκη girl; maid
καὶ και and; even
οἰκογενεῖς οικογενης happen; become
μοι μοι me
καί και and; even
γε γε in fact
κτῆσις κτησις and; even
ποιμνίου ποιμνιον flock
πολλὴ πολυς much; many
ἐγένετό γινομαι happen; become
μοι μοι me
ὑπὲρ υπερ over; for
πάντας πας all; every
τοὺς ο the
γενομένους γινομαι happen; become
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
2:7
קָנִ֨יתִי֙ qānˈîṯî קנה buy
עֲבָדִ֣ים ʕᵃvāḏˈîm עֶבֶד servant
וּ û וְ and
שְׁפָחֹ֔ות šᵊfāḥˈôṯ שִׁפְחָה maidservant
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
בַ֖יִת vˌayiṯ בַּיִת house
הָ֣יָה hˈāyā היה be
לִ֑י lˈî לְ to
גַּ֣ם gˈam גַּם even
מִקְנֶה֩ miqnˌeh מִקְנֶה purchase
בָקָ֨ר vāqˌār בָּקָר cattle
וָ וְ and
צֹ֤אן ṣˈōn צֹאן cattle
הַרְבֵּה֙ harbˌē רבה be many
הָ֣יָה hˈāyā היה be
לִ֔י lˈî לְ to
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
שֶֽׁ šˈe שַׁ [relative]
הָי֥וּ hāyˌû היה be
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:7. possedi servos et ancillas multamque familiam habui armenta quoque et magnos ovium greges ultra omnes qui fuerunt ante me in Hierusalem
I got me menservants, and maidservants, and had a great family: and herds of oxen, and great flocks of sheep, above all that were before me in Jerusalem:
2:7. I obtained men and women servants, and I had a great family, as well as herds of cattle and great flocks of sheep, beyond all who were before me in Jerusalem.
2:7. I got [me] servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Домочадцы, т. е. рожденные от рабов в доме господина.
Adam Clarke: Commentary on the Bible - 1831
2:7: Servants and maidens - For my works, fields, folds, and various domestic labors.
Servants born in any house - Besides those hired from without, he had married couples in the precincts of his grounds, palaces, etc., who, when their children grew up, got them employment with themselves.
Great and small cattle - Oxen, neat, horses, asses, mules, camels, and such like; with sheep and goats. And multitudes of most of these he needed, when we are told that his household consumed daily ten stall-fed oxen, with twenty from the pasture, with a hundred sheep; besides harts, roebucks, fallow deer, fatted fowls, and other kinds of provision, Probably, such another court for splendor and expense was not in the universe.
Albert Barnes: Notes on the Bible - 1834
2:7: I got - Rather, I bought, in distinction from those born in the house. The "children of Solomon's servants" (compare Ezr 2:55, Ezr 2:58) were more probably of Canaanite origin Kg1 9:20-21; Kg1 5:15 than Hebrews Kg1 9:22.
Possessions of great and small cattle - Rather, herds of oxen and sheep.
All ... before me - King David's herds and flocks are mentioned in Ch1 27:29, Ch1 27:31 : but we have no specific account of the wealth of other Canaanite or Hebrew inhabitants of Jerusalem before Solomon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: servants: Kg1 9:20-22; Ezr 2:58; Neh 7:57
and had: Gen 17:12, Gen 17:13
servants born in my house: Heb. sons of my house
also: Gen 13:2; Kg2 3:4; Ch1 27:29-31; Ch2 26:10, Ch2 32:27-29; Job 1:3, Job 42:12
Carl Friedrich Keil and Franz Delitzsch
2:7
"I procured servants and maidens, and also I obtained servants born in the house; also the possession of flocks; I obtained many horned and small cattle before all who were in Jerusalem before me." The obtaining of these possessions is, according to Gen 17:12., to be understood of purchase. There is a distinction between the slaves, male and female (mancipia), obtained by purchase, and those who were home-born (vernae), the בּית (ילידי) בּני, who were regarded as the chief support of the house (Gen 14:14), on account of their attachment to it, and to this day are called (Arab.) fada wayyt, as those who offer themselves a sacrifice for it, if need be. Regarding לי היה, in the sense of increasing possession; and regarding היה for היוּ, vid., at Eccles 1:10, Eccles 1:16; at all events, the sing. of the pred. may be explained from this, that the persons and things named are thought of in the mass, as at Zech 11:5; Joel 1:20 (although the idea there may be also individualizing); but in the use of the pass., as at Gen 35:26; Dan 9:24, the Semite custom is different, inasmuch as for it the passive has the force of an active without a definite subject, and thus with the most general subject; and as to the case lying before us in Eccles 2:7, we see from Ex 12:49, cf. Gen 15:17, that היה (יהיה) in such instances is thought of as neut. According to Gen 26:14 and the passage before us, מקנה lay nearer than מקנה, but the primary form instead of the connecting form is here the traditional reading; we have thus apposition (Nebenordnung) instead of subordination (Annexion), as in zevahim shelamim, Ex 24:5, and in habbaqar hannehhosheth, 4Kings 16:17, although vaqar vatson may also be interpreted as the accus. of the more accurate definition: the possession of flocks consisting in cattle and sheep. But this manner of construction is, for a book of so late an origin, too artificial. What it represents Solomon as saying is consistent with historical fact; at the consecration of the temple he sacrificed hecatombs, 3Kings 8:63; and the daily supply for the royal kitchen, which will at the same time serve to show the extent of the royal household, was, according to 3Kings 5:2., enormous.
There now follows the enumeration of riches and jewels which were a delight to the eye; and finally, the large provision made for revelling in the pleasures of music and of sensual love.
Geneva 1599
2:7 I procured [me] male and female servants, and had servants born in my (c) house; also I had great possessions of herds and flocks above all that were in Jerusalem before me:
(c) Meaning, of the servants or slaves which he had bought, so the children born in their servitude, were the masters.
John Gill
2:7 I got me servants and maidens,.... Menservants, and maidservants; the Targum adds,
"of the children of Ham, and of the rest of the strange people;''
these were such as he hired, or bought with his money;
and had servants born in my house; and these were all employed by him; either as his retinue and equipage, his attendants and bodyguards; or to take care of his household, his gardens, and pools; or for his horses and chariots, and for various offices; see 3Kings 4:26, Ezra 2:58. Villalpandus computes the number of his servants to be forty eight thousand; if there were any pleasure and happiness in such a numerous attendance, Solomon had it;
also I had great possessions of great and small cattle above all that were in Jerusalem before me; oxen, cows, horses, asses, camels, mules, &c. also sheep and goats; which, as they were profitable, so it was pleasant to see them grazing on the hills and valleys, in the fields, mountains, and meadows.
Robert Jamieson, A. R. Fausset and David Brown
2:7 born in my house--These were esteemed more trustworthy servants than those bought (Gen 14:14; Gen 15:2-3; Gen 17:12-13, Gen 17:27; Jer 2:14), called "songs of one's handmaid" (Ex 23:12; compare Gen 12:16; Job 1:3).
2:82:8: Ժողովեցի ինձ արծա՛թ եւ ոսկի. եւ ստացուածս բազումս զթագաւորաց եւ զգաւառաց։ Արարի ինձ գուսա՛նս եւ երգեցիկս՝ արս եւ կանայս, եւ զփափկութիւնս որդւոց մարդկան։ Արարի ինձ տակառապետս՝ արս եւ կանայս[8460]։ [8460] Ոմանք. Բազումս քան զթագաւորաց։
8 Ինձ համար արծաթ ու ոսկի կուտակեցի եւ թագաւորներից ու գաւառներից մեծ գանձեր դիզեցի: Գուսաններ եւ երգիչներ ու երգչուհիներ ունեցայ եւ մարդու որդու համար՝ ամէն մեղկութիւն: Տղամարդ եւ կին մատակարարներ բերեցի ինձ համար,
8 Նաեւ արծաթ ու ոսկի Եւ թագաւորներու ու գաւառներու գանձեր դիզեցի։Ինծի երգիչներ եւ երգչուհիներ ճարեցի Եւ մարդը զուարճացնող շատ հարճեր։
Ժողովեցի ինձ արծաթ եւ ոսկի, եւ ստացուածս բազումս զթագաւորաց եւ զգաւառաց. արարի ինձ գուսանս եւ երգեցիկս` արս եւ կանայս, եւ զփափկութիւնս որդւոց մարդկան. [15]արարի ինձ տակառապետս` արս եւ կանայս:

2:8: Ժողովեցի ինձ արծա՛թ եւ ոսկի. եւ ստացուածս բազումս զթագաւորաց եւ զգաւառաց։ Արարի ինձ գուսա՛նս եւ երգեցիկս՝ արս եւ կանայս, եւ զփափկութիւնս որդւոց մարդկան։ Արարի ինձ տակառապետս՝ արս եւ կանայս[8460]։
[8460] Ոմանք. Բազումս քան զթագաւորաց։
8 Ինձ համար արծաթ ու ոսկի կուտակեցի եւ թագաւորներից ու գաւառներից մեծ գանձեր դիզեցի: Գուսաններ եւ երգիչներ ու երգչուհիներ ունեցայ եւ մարդու որդու համար՝ ամէն մեղկութիւն: Տղամարդ եւ կին մատակարարներ բերեցի ինձ համար,
8 Նաեւ արծաթ ու ոսկի Եւ թագաւորներու ու գաւառներու գանձեր դիզեցի։Ինծի երգիչներ եւ երգչուհիներ ճարեցի Եւ մարդը զուարճացնող շատ հարճեր։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 собрал себе серебра и золота и драгоценностей от царей и областей; завел у себя певцов и певиц и услаждения сынов человеческих разные музыкальные орудия.
2:8 συνήγαγόν συναγω gather μοι μοι me καί και and; even γε γε in fact ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even περιουσιασμοὺς περιουσιασμος monarch; king καὶ και and; even τῶν ο the χωρῶν χωρα territory; estate ἐποίησά ποιεω do; make μοι μοι me ᾄδοντας αδω sing καὶ και and; even ᾀδούσας αδω sing καὶ και and; even ἐντρυφήματα εντρυφημα son τοῦ ο the ἀνθρώπου ανθρωπος person; human οἰνοχόον οινοχοος and; even οἰνοχόας οινοχοος cup-bearer
2:8 כָּנַ֤סְתִּי kānˈastî כנס gather לִי֙ lˌî לְ to גַּם־ gam- גַּם even כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֔ב zāhˈāv זָהָב gold וּ û וְ and סְגֻלַּ֥ת sᵊḡullˌaṯ סְגֻלָּה property מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king וְ wᵊ וְ and הַ ha הַ the מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district עָשִׂ֨יתִי ʕāśˌîṯî עשׂה make לִ֜י lˈî לְ to שָׁרִ֣ים šārˈîm שׁיר sing וְ wᵊ וְ and שָׁרֹ֗ות šārˈôṯ שׁיר sing וְ wᵊ וְ and תַעֲנוּגֹ֛ת ṯaʕᵃnûḡˈōṯ תַּעֲנוּג comfort בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind שִׁדָּ֥ה šiddˌā שִׁדָּה lady וְ wᵊ וְ and שִׁדֹּֽות׃ šiddˈôṯ שִׁדָּה lady
2:8. coacervavi mihi argentum et aurum et substantias regum ac provinciarum feci mihi cantores et cantrices et delicias filiorum hominum scyphos et urceos in ministerio ad vina fundendaI heaped together for myself silver and gold, and the wealth of kings, and provinces: I made me singing men, and singing women, and the delights of the sons of men, cups and vessels to serve to pour out wine:
8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, concubines very many.
2:8. I amassed for myself silver and gold, and the wealth of kings and governors. I chose men and women singers, and the delights of the sons of men, bowls and pitchers for the purpose of pouring wine.
2:8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, [as] musical instruments, and that of all sorts.
I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, [as] musical instruments, and that of all sorts:

2:8 собрал себе серебра и золота и драгоценностей от царей и областей; завел у себя певцов и певиц и услаждения сынов человеческих разные музыкальные орудия.
2:8
συνήγαγόν συναγω gather
μοι μοι me
καί και and; even
γε γε in fact
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
περιουσιασμοὺς περιουσιασμος monarch; king
καὶ και and; even
τῶν ο the
χωρῶν χωρα territory; estate
ἐποίησά ποιεω do; make
μοι μοι me
ᾄδοντας αδω sing
καὶ και and; even
ᾀδούσας αδω sing
καὶ και and; even
ἐντρυφήματα εντρυφημα son
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
οἰνοχόον οινοχοος and; even
οἰνοχόας οινοχοος cup-bearer
2:8
כָּנַ֤סְתִּי kānˈastî כנס gather
לִי֙ lˌî לְ to
גַּם־ gam- גַּם even
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֔ב zāhˈāv זָהָב gold
וּ û וְ and
סְגֻלַּ֥ת sᵊḡullˌaṯ סְגֻלָּה property
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
וְ wᵊ וְ and
הַ ha הַ the
מְּדִינֹ֑ות mmᵊḏînˈôṯ מְדִינָה district
עָשִׂ֨יתִי ʕāśˌîṯî עשׂה make
לִ֜י lˈî לְ to
שָׁרִ֣ים šārˈîm שׁיר sing
וְ wᵊ וְ and
שָׁרֹ֗ות šārˈôṯ שׁיר sing
וְ wᵊ וְ and
תַעֲנוּגֹ֛ת ṯaʕᵃnûḡˈōṯ תַּעֲנוּג comfort
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
שִׁדָּ֥ה šiddˌā שִׁדָּה lady
וְ wᵊ וְ and
שִׁדֹּֽות׃ šiddˈôṯ שִׁדָּה lady
2:8. coacervavi mihi argentum et aurum et substantias regum ac provinciarum feci mihi cantores et cantrices et delicias filiorum hominum scyphos et urceos in ministerio ad vina fundenda
I heaped together for myself silver and gold, and the wealth of kings, and provinces: I made me singing men, and singing women, and the delights of the sons of men, cups and vessels to serve to pour out wine:
2:8. I amassed for myself silver and gold, and the wealth of kings and governors. I chose men and women singers, and the delights of the sons of men, bowls and pitchers for the purpose of pouring wine.
2:8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, [as] musical instruments, and that of all sorts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: О получении даров от царей говорится в 3: Цар 4:21; 10:15. Под областями разумеются 12: округов, на которые Соломон разделил всю свою страну (3: Цар 4:7: и д.).

Услаждения сынов человеческих — разные музыкальные орудия. Еврейское слово sсhiddah и множ. sсhiddoth переводится различно. LXX, Вульгата, Иероним (в толковании) и славянский перевод, производя от халд. sсheda, переводят «виночерпцы и виночерпицы». Другие, как русский перевод, производя слово от арабского корня, переводят: «разные музыкальные орудия». Третьи, производя от sсhadad — господствовать, переводят: «госпожу и госпож». Некоторые, наконец, производя от араб. sсhadid (полнота) или евр. sсhadah (течь), переводят: «полноту и обилие наслаждений сынов человеческих», т. е. множество жен и наложниц. Слово sсhidah встречается лишь у Екклезиаста. Поэтому, с уверенностью определить значение его нельзя. Однако, по-видимому, следует отдать предпочтение двум последним пониманиям, так как, выражаясь словами Михаэлиса, «почти невероятно, чтобы Соломон в рассказе о своих чувственных удовольствиях мог забыть о женщинах». Как видно из 3: Цар 11:3: у Соломона было 700: жен и 300: наложниц.
Adam Clarke: Commentary on the Bible - 1831
2:8: The peculiar treasure of kings and of the provinces -
1. The tares levied off his subjects.
2. The tribute given by the neighboring potentates. Both these make the "peculiar treasure of kings;" taxes and tribute.
Men singers and women singers - This includes all instrumental and vocal performers. These may be called the delights of the sons of men.
Musical instruments, and that of all sorts - For these seven words, there are only two in the original, שדה ושדות shiddah veshiddoth. These words are acknowledged on all hands to be utterly unknown, if not utterly inexplicable. Some render them male and female captives; others, cups and flagons; others, cooks and confectioners; others, a species of musical compositions derived from a celebrated Phoenician woman named Sido, to whom Sanchoniatha attributes the invention of music. Others, with more probability, wives and concubines; of the former of whom Solomon had seven hundred, and of the latter, three hundred; and if these be not spoken of here, they are not mentioned at all; whereas music, and every thing connected with that, was referred to before. The author of Choheleth paraphrases thus: -
"To complete
This scene of earthly bliss, how large a span
Of that which most delights the sons of men
Fell to my portion! What a lovely train
Of blooming beauties, by connubial ties,
By purchase, or the gifts of neighboring kings,
Or spoils of war, made mine."
If, after all this, I may add one conjecture, it shall be this; שדה sadeh, in Hebrews is a field, and occurs in various parts of the Bible. שדות sadoth is fields, Sa1 22:7, the points in such a case are of no consideration. May not Solomon be speaking here of farms upon farms, or estates upon estates, which he had added by purchase to the common regal portion? We know that a king of Israel (Ahab) once desired to have a vineyard (Naboth's) which he could not obtain: now, Solomon having spoken before of gardens, orchards, and vineyards, why may he not here speak of supernumerary estates? Perhaps every man who critically examines the place will be dissatisfied, and have a conjecture of his own.
Albert Barnes: Notes on the Bible - 1834
2:8: Kings - Both tributary Kg1 10:15 and independent Kg1 5:1; Kg1 9:14; Kg1 10:2; the "provinces" probably correspond to the kingdoms mentioned in Kg1 4:21.
As musical ... sorts - Rather, Many women (compare Kg1 11:1-3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: silver: Kg1 9:14, Kg1 9:28, Kg1 10:10, Kg1 14:21, Kg1 14:22, Kg1 14:27; Ch2 9:11, Ch2 9:15-21
men singers: Sa2 19:35; Ezr 2:65
musical instruments: etc. Heb. musical instrument and instruments, Ch1 25:1, Ch1 25:6; Job 21:11, Job 21:12; Psa 150:3-5; Dan 3:5, Dan 3:7, Dan 3:15; Amo 6:5; The difficult words shiddah weshiddoth are variously rendered. The LXX have οινοχοον και οινοχοας, "male and female cup-bearers," with which the Syriac and Arabic and Parkhurst agree; Aquila, κυλικον και κυλικια, "a cup and smaller cups;" Jerome, scyphos et urceolos, Vulgate urceos), "goblets and pots;" Targum, "warm and cold baths;" others, as M. Desvoeux, "male and female captives;" others, "cooks and confectioners;" others, "a species of musical compositions," derived from Sido, a celebrated Phoenician woman, to whom Sanchoniatho attributes the invention of music; but others, with more probability, "wives and concubines;" and siddoth may be in this sense synonymous with the Arabic seedat, domina, conjux from sada, in Conj. V. conjugium inivit. Of the former, Solomon had three hundred, and of the latter, seven hundred; and if they are not mentioned here they are not mentioned at all, which is wholly unaccountable.
Carl Friedrich Keil and Franz Delitzsch
2:8
"I heaped up for myself also silver and gold, and the peculiar property of kings and of countries; I gat me men singers and women singers, and the delights of the children of men: mistress and mistresses." The verb כּנשׁ כּנס, συνάγειν, is common to all Semitic dialects (also the to Assyr.), and especially peculiar to the more recent Heb., which forms from it the name of the religious community συναγωγή, כּנסת; it is used here of that which is brought together merely for the purpose of possession. Segūllah (from sagal, Targ., to make oneself possess), properly possession, and that something which specially and peculiarly belongs to one as his property; the word is here meant collect., as at 1Chron 29:3 : that which only kings and individual countries possess. The interchange of melachim, which is without the article, with the determ. hammedinoth, is arbitrary: something special, such as that which a king possesses, the specialities which countries possess, - one country this, and another that. The hammedinoth are certainly not exclusively the regions embraced within the dominion of Solomon (Zckl.), as, according to Esther 1:1, the Persian kingdom was divided into 127 medinoth. Solomon had a fleet which went to Ophir, was in a friendly relation with the royal house of Tyre, the metropolis of many colonies, and ruled over a widely-extended kingdom, bound by commerce with Central Asia and Africa. - His desires had thus ample opportunity to stretch beyond the limits of his own kingdom, and facilities enough for procuring the peculiar natural and artistic productions which other lands could boast of. Medinah is, first of all, a country, not as a territory, but as under one government (cf. Eccles 5:7); in the later philosophical language it is the Heb. word for the Greek πολιτεία; in the passage before us, medinoth is, however, not different from ארצות.
From the singing men and singing women who come into view here, not as appertaining to the temple service (vid., the Targ.), with which no singing women were connected, but as connected with the festivities of the court (2Kings 19:36; cf. Is 5:12), advance is made to shiddah veshiddoth; and since these are designated by the preceding ותענגות (not ותענגּות) bene hāādam, especially as objects and means of earthly pleasure, and since, according to Heb 2:7, sexual love is the fairest and the most pleasant, in a word, the most attractive of all earthly delights (Solomon's luxus, also here contradicting the law of the king, Deut 17:17, came to a height, according to 3Kings 11:3, after the example of Oriental rulers, in a harem of not fewer than one thousand women, princesses and concubines), of necessity, the expression shiddah veshiddoth must denote a multitude of women whom the king possessed for his own pleasure. Cup-bearers, male and female (Syr., lxx), cannot at all be understood, for although it may be said that the enumeration thus connects itself with the before-named בּיּין, yet this class of female attendants are not numbered among the highest human pleasures; besides, with such an explanation one must read שׁרה ושׁדות, and, in addition, שׁדא (to throw, to pour to, or pour out), to which this Heb. שׁדה may correspond, is nowhere used of the pouring out of wine. Rather might שׁדה, like שדא, hydria, be the name of a vessel from which one pours out anything, according to which Aq. translates by κυλίκιον καὶ κυλίκια, Symmachus, after Jerome, by mensurarum (read mensarum)
(Note: Thus, according to Vallarsi, a Cod. Vat. and Cod. Palat. of the first hand.)
species et appositioines, and Jerome, scyphos et urceos in ministerio ad vina fundenda; but this word for kelē mashkēh, 3Kings 10:21 (= 2Chron 9:20), is not found. Also the Targ., which translates by dimasaya uvē venavan, public baths (δημόσια), and balneae, vindicates this translation by referring the word to the verb שׁדא, "with pipes which pour out (דּשׁרין) tepid water, and pipes which pour out hot water." But this explanation is imaginary; שׁדּה occurs in the Mishna, Mikwaoth (of plunge-baths) Eccles 6:5, but there it denotes a chest which, when it swims in the water, makes the plunge-bath unsuitable. Such an untenable conceit also is the translation suggested by Kimchi, כלי זמר, according to which the Event. σύστεεμα καὶ συστήματα (in a musical sense: concentus), and Luther: "all kinds of musical instruments;" the word has not this meaning; Orelli, Sanchuniathon, p. 33, combines therewith Σιδών, according to the Phoenician myth, the inventress of the artistic song. The explanation by Kimchi is headed, "Splendour of every kind;" Ewald, Elster, and Zckler find therein a general expression, following taanugoth: great heap and heaps = in great abundance [die Hlle und Flle]. But the synon. of כבוד, "splendour," is not שׁד, but עז; and that שׁדד, like עצם, is referred to a great number, is without proof. Thus shiddah veshiddoth will denote something definite; besides, "a large number" finds its expression in the climactic union of words. In the Jerus. Talm. Taanith Eccles 4:5, shiddah must, according to the gloss, be the name of a chariot, although the subject there is not that of motion forward, or moving quickly; it is there announced that Schn, not far from Sepphoris, a place famed also for its pottery, formerly possessed 80 such shiddoth wholly of metal. The very same word is explained by Rashi, Baba kamma ix. 3, Shabbath 120a, Erubin 30b, Gittin 8b, 68a, Chagiga 25a, and elsewhere, of a carriage of wood, and especially of a chariot for women and distinguished persons. The combination of the synonyms, shiddah uthivah umigdal, does not in itself mean more than a chest; and Rashi himself explains, Kethuboth 65a, quolphi dashidah of the lock of a chest (argaz); and the author of Aruch knows no other meaning than that of a repository such as a chest. But in passages such as Gittin 8b, the shiddah is mentioned as a means of transport; it is to all appearance a chest going on wheels, moved forward by means of wheels, but on that very account not a state-chariot. Rashi's tradition cannot be verified.
Bttcher, in the Neue Aehrenlese, adduces for comparison the Syr. Shydlo, which, according to Castelli, signifies navis magna, corbita, arca; but from a merchant ship and a portable chest, it is a great way to a lady's palanquin.
He translates: palanquin and palinquins = one consignment to the harem after another. Gesen., according to Rdiger, Thes. 1365b, thinks that women are to be understood; for he compares the Arab. z'ynat, which signifies a women's carriage, and then the woman herself (cf. our Frauenzimmer, women's apartment, women, like Odaliske, from the Turk. oda, apartment). But this all stands or falls with that gloss of Rashi's: 'agalah lemerkavoth nashim usarim. Meanwhile, of all the explanations as yet advanced, this last of splendid coaches, palanquins is the best; for it may certainly be supposed that the words shiddah veshiddoth are meant of women. Aben Ezra explains on this supposition, shiddoth = shevuyoth, females captured in war; but unwarrantably, because as yet Solomon had not been engaged in war; others (vid., Pinsker's Zur Gesch. des Karaismus, p. 296), recently Bullock, connect it with shadim, in the sense of (Arab.) nahidah (a maiden with swelling breast); Knobel explains after shadad, to barricade, to shut up, occlusa, the female held in custody (cf. bethulah, the separated one, virgin, from bathal, cogn. badal); Hitzig, "cushions," "bolsters," from shanad, which, like (Arab.) firash, λέχος, is then transferred to the juncta toro. Nothing of all that is satisfactory. The Babyl. Gemara, Gittin 68a, glosses ותען וגו by "reservoirs and baths," and then further says that in the west (Palestine) they say שׁדּתא, chests (according to Rashi: chariots); but that here in this country (i.e., in Babylon) they translate shiddah veshiddoth by shēdah veshēdathin, which is then explained, "demons and demonesses," which Solomon had made subservient to him.
(Note: A demon, and generally a superhuman being, is called, as in Heb. שׁד, so in the Babyl.-Assyr. sîdu, vid., Norris' Assyrian Dictionary, II p. 668; cf. Schrader, in the Jena. Lit. Zeit. 1874, p. 218f., according to which sîdu, with alap, is the usual name of Adar formed like an ox.)
This haggadic-mytholog. interpretation is, linguistically at least, on the right track. A demon is not so named from fluttering or moving to and fro (Levy, Schnhak), for there is no evidence in the Semitic langauge of the existence of a verb שוד, to flee; also not from a verb sadad, which must correspond to the Heb. השׁתחוה, in the sense of to adore (Oppert's Inscription du palais de Khorsabad, 1863, p. 96); for this meaning is more than doubtful, and, besides, שׁד is an active, and not a passive idea-much rather שׁד, Assyr. sîd, Arab. sayyid, signifies the mighty, from שׁוּד, to force, Ps 91:6.
(Note: Vid., Friedrich Delitzsch's Assyr. Theirnamen, p. 37.)
In the Arab. (cf. the Spanish Cid) it is uniformly the name of a lord, as subduing, ruling, mastering (sabid), and the fem. sayyidat, of a lady, whence the vulgar Arab. sitti = my lady, and sîdi = my lord. Since שׁדד means the same as שׁוד, and in Heb. is more commonly used than it, so also the fem. form שׁדּה is possible, so much the more as it may have originated from שׁדה, 5 שׁיד = שׁד, by a sharpening contraction, like סגּים, from סיגים (Olsh. 83c), perhaps intentionally to make שׁדה, a demoness, and the name of a lady (donna = domina) unlike. Accordingly we translate, with Gesen. and Meyer in their Handwrt.: "lady and ladies;" for we take shiddoth as a name of the ladies of the harem, like shēglath (Assyr. saklâti) and lehhenath in the book of Daniel, on which Ahron b. Joseph the Karaite remarks: shedah hinqaroth shagal.
The connection expressing an innumerable quantity, and at the same time the greatest diversity, is different from the genitival dor dorim, generation of generations, i.e., lasting through all generations, Ps 72:5, from the permutative heightening the idea: rahham rahhamathaim, one damsel, two damsels, Judg 5:30, and from that formed by placing together the two gram. genders, comprehending every species of the generic conception: mash'ēn umash'enah, Is 3:3 (vid., comm. l.c., and Ewald, 172b). Also the words cited by Ewald (Syr.), rogo urogo, "all possible pleasures" (Cureton's Spicil. p. 10), do not altogether accord with this passage for they heighten, like meod meod, by the repetition of the same expression. But similar is the Arab. scheme, mal wamwal, "possession and possessions," i.e., exceeding great riches, where the collective idea, in itself according by its indetermination free scope to the imagination, is multiplied by the plur. being further added.
After Koheleth has enumerated all that he had provided for the purpose of gratifying his lusts, but without losing himself therein, he draws the conclusion, which on this occasion also shows a perceptible deficit.
Geneva 1599
2:8 I gathered me also silver and gold, and the special treasure of kings and of the provinces: I procured me male and female singers, and the (d) delights of the sons of men, (e) [as] musical instruments, and of all sorts.
(d) That is, whatever men take pleasure in.
(e) Or, the most beautiful of the women that were taken in war, as in (Judg 5:30).
John Gill
2:8 I gathered me also silver and gold,.... In great quantities: the weight of gold which came to him in one year was six hundred threescore and six talents; see 3Kings 9:14;
and the peculiar treasure of kings and of the provinces; whatsoever was valuable and precious, such as is laid up in the cabinets of kings, as jewels and precious stones; and everything rare and curious, to be found in all provinces of the earth, or which were brought from thence as presents to him; the Targum is,
"and the treasures of kings and provinces, given to me for tribute:''
wherefore, if any pleasure arises from these things, as do to the virtuosi, Solomon enjoyed it. Moreover, among the treasures of kings were precious garments of various sorts, as were in the treasury of Ahasuerus (l); and when Alexander took Shushan, he found in the king's treasures, of Hermionic purple, to the value of five thousand talents, which had been laid up there almost two hundred years (m); and to such treasure Christ alludes, Mt 6:19;
I got me men singers and women singers; the harmony and music of whose voices greatly delight; see 2Kings 19:35; the Targum interprets it both of instruments of music for the Levites to use in the temple, and of singing men and women at a feast: and such persons were employed among other nations (n), on such occasions, to entertain their guests; and are called the ornaments of feasts (o); as were also "choraules", or pipers (p);
and the delights of the sons of men; as musical instruments, and that of all sorts; such as David his father invented; and to which he might add more, and indeed got all that were to be obtained; see Amos 6:5. The two last words, rendered "musical instruments, of all sorts", are differently interpreted; the Targum interprets them of hot waters and baths, having pipes to let out hot water and cold; Aben Ezra, of women taken captive; Jarchi, of chariots and covered wagons; the Septuagint, Syriac, and Arabic versions, of cup bearers, men, and women, that pour out wine and serve it; and the Vulgate Latin version, of cups and pots, to pour out wine. It seems best to understand it of musical instruments, or of musical compositions (q); sung either with a single voice, or in concert; which, according to Bochart (r), were called "sidoth", from Sido, a Phoenician woman of great note, the inventor of them or rather from giving unequal sounds, which, by their grateful mixture and temperament, broke and destroyed (s) one another.
(l) Targum Sheni in Esther vi. 10. (m) Plutarch. in Alexandro, p. 686. Vid. Homer. Iliad. 24. v. 224-234. (n) Vid. A. Geli. Noct. Attic. l. 19. c. 9. Homer. Odyss. 8. v. 62, 73, 74. & 9. v. 5-7. (o) Homer. Odyss. 21. v. 430. (p) Vid. Gutberleth. Conjectanea, &c. p. 162, &c. (q) Vid. Gusset. Comment. Heb. p. 832. (r) Hierozoic. par. 2. l. 6. c. 13. col. 847. (s) Buxtorf. in voce See Weemse's Christian Synagog. p. 144.
John Wesley
2:8 Peculiar treasure - The greatest jewels and rarities of other kings, which they gave to me, either as a tribute, or by way of present. Of provinces - Which were imposed upon or presented by all the provinces of my dominions.
Robert Jamieson, A. R. Fausset and David Brown
2:8 (3Kings 10:27; 2Chron 1:15; 2Chron 9:20).
peculiar treasure of kings and . . . provinces--contributed by them, as tributary to him (3Kings 4:21, 3Kings 4:24); a poor substitute for the wisdom whose "gain is better than fine gold" (Prov 3:14-15).
singers--so David (2Kings 19:35).
musical instruments . . . of all sorts--introduced at banquets (Is 5:12; Amos 6:5-6); rather, "a princess and princesses," from an Arabic root. One regular wife, or queen (Esther 1:9); Pharaoh's daughter (3Kings 3:1); other secondary wives, "princesses," distinct from the "concubines" (3Kings 11:3; Ps 45:10; Song 6:8) [WEISS, GESENIUS]. Had these been omitted, the enumeration would be incomplete.
2:92:9: Եւ մեծացա՛յ առաւել քան զամենեսին որ յառաջ էին քան զիս յԵրուսաղէմ, նաեւ իմաստութիւն յաւելաւ ինձ[8461]։ [8461] Ոմանք. Քան զամենեսին եղեալսն յԵրուսաղէմ։
9 եւ ես աւելի մեծ եղայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում. եւ աւելացաւ նաեւ իմ իմաստութիւնը:
9 Ինձմէ առաջ Երուսաղէմի մէջ եղողներէն Ամենէն մեծը եղայ ու բարգաւաճեցայ։
Եւ մեծացայ առաւել քան զամենեսին որ յառաջ էին քան զիս յԵրուսաղէմ. նա եւ իմաստութիւն յաւելաւ ինձ:

2:9: Եւ մեծացա՛յ առաւել քան զամենեսին որ յառաջ էին քան զիս յԵրուսաղէմ, նաեւ իմաստութիւն յաւելաւ ինձ[8461]։
[8461] Ոմանք. Քան զամենեսին եղեալսն յԵրուսաղէմ։
9 եւ ես աւելի մեծ եղայ, քան բոլոր նրանք, որ ինձնից առաջ եղել են Երուսաղէմում. եւ աւելացաւ նաեւ իմ իմաստութիւնը:
9 Ինձմէ առաջ Երուսաղէմի մէջ եղողներէն Ամենէն մեծը եղայ ու բարգաւաճեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 И сделался я великим и богатым больше всех, бывших прежде меня в Иерусалиме; и мудрость моя пребыла со мною.
2:9 καὶ και and; even ἐμεγαλύνθην μεγαλυνω enlarge; magnify καὶ και and; even προσέθηκα προστιθημι add; continue παρὰ παρα from; by πάντας πας all; every τοὺς ο the γενομένους γινομαι happen; become ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καί και and; even γε γε in fact σοφία σοφια wisdom μου μου of me; mine ἐστάθη ιστημι stand; establish μοι μοι me
2:9 וְ wᵊ וְ and גָדַ֣לְתִּי ḡāḏˈaltî גדל be strong וְ wᵊ וְ and הֹוסַ֔פְתִּי hôsˈaftî יסף add מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole שֶׁ še שַׁ [relative] הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem אַ֥ף ʔˌaf אַף even חָכְמָתִ֖י ḥoḵmāṯˌî חָכְמָה wisdom עָ֥מְדָה ʕˌāmᵊḏā עמד stand לִּֽי׃ llˈî לְ to
2:9. et supergressus sum opibus omnes qui fuerunt ante me in Hierusalem sapientia quoque perseveravit mecumAnd I surpassed in riches all that were before me in Jerusalem: my wisdom also remained with me.
9. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
2:9. And I surpassed in opulence all who were before me in Jerusalem. My wisdom also persevered with me.
2:9. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me:

2:9 И сделался я великим и богатым больше всех, бывших прежде меня в Иерусалиме; и мудрость моя пребыла со мною.
2:9
καὶ και and; even
ἐμεγαλύνθην μεγαλυνω enlarge; magnify
καὶ και and; even
προσέθηκα προστιθημι add; continue
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
γενομένους γινομαι happen; become
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καί και and; even
γε γε in fact
σοφία σοφια wisdom
μου μου of me; mine
ἐστάθη ιστημι stand; establish
μοι μοι me
2:9
וְ wᵊ וְ and
גָדַ֣לְתִּי ḡāḏˈaltî גדל be strong
וְ wᵊ וְ and
הֹוסַ֔פְתִּי hôsˈaftî יסף add
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
שֶׁ še שַׁ [relative]
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
אַ֥ף ʔˌaf אַף even
חָכְמָתִ֖י ḥoḵmāṯˌî חָכְמָה wisdom
עָ֥מְדָה ʕˌāmᵊḏā עמד stand
לִּֽי׃ llˈî לְ to
2:9. et supergressus sum opibus omnes qui fuerunt ante me in Hierusalem sapientia quoque perseveravit mecum
And I surpassed in riches all that were before me in Jerusalem: my wisdom also remained with me.
2:9. And I surpassed in opulence all who were before me in Jerusalem. My wisdom also persevered with me.
2:9. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: И мудрость моя пребыла со мною. Екклезиаст не забывал о конечной цели своих опытов — исследовать сущность истинного счастья и, вместе с тем, смысл человеческой жизни (ст. 3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Ecc 1:16; Kg1 3:12, Kg1 10:7, Kg1 10:23; Ch1 29:25; Ch2 1:1, Ch2 9:22, Ch2 9:23
Carl Friedrich Keil and Franz Delitzsch
2:9
"And I became great, and was always greater than all that were before me in Jerusalem: also my wisdom remained with me. And all that mine eyes desired I kept not from them, I refused not any kind of joy to my heart; for my heart had joy of all my labour: and this was my portion of all my labour. And I turned myself to all the works which my hands had done, and to the labour which I had laboured to accomplish: and, behold, all was vain, and windy effort, and there was no true profit under the sun." In vehosaphti there is here no obj. as at Eccles 1:16; the obj. is the gedullah, the greatness, to be concluded and thought of from vegadalti, "and I became great." To the impers. היה for היוּ, 7b, cf. 7a, Eccles 1:16, Eccles 1:10. He became great, and always greater, viz., in the possession of all the good things, the possession of which seemed to make a man happy on this earth. And what he resolved upon, in the midst of this dulcis insania, viz., to deport himself as a wise man, he succeeded in doing: his wisdom forsook him not, viz., the means adapted to the end, and ruling over this colossal apparatus of sensual lust; אף, as e.g., at Ps 16:6, belongs to the whole clause; and עמד, with ל, does not mean here to stand by, sustain (Herzfeld, Ewald, Elster), which it might mean as well as על עמד, Dan 12:1, but to continue, as Jerome, and after him, Luther, translates: sapientia quoquo perseveravit mecum; the Targ. connects the ideas of continuance (lxx, Syr., Venet.) and of help; but the idea intended is that of continuance, for נהג, e.g., does not refer to helping, but self-maintaining.
Eccles 2:10
Thus become great and also continuing wise, he was not only in a condition to procure for himself every enjoyment, but he also indulged himself in everything; all that his eyes desired, i.e., all that they saw, and after which they made him lust (Deut 14:26) (cf. 1Jn 2:16), that he did not refuse to them (אצל, subtrahere), and he kept not back his heart from any kind of joy (מנע, with min of the thing refused, as at Num 24:11, etc., oftener with min, of him to whom it is refused, e.g., Gen 30:2), for (here, after the foregoing negations, coinciding with immo) his heart had joy of all his work; and this, viz., this enjoyment in full measure, was his part of all his work. The palindromic form is like Eccles 1:6; Eccles 4:1. We say in Heb. as well as in German: to have joy in (an, ב), anything, joy over (ber, על) anything, or joy of (von, מן) anything; Koheleth here purposely uses min, for he wishes to express not that the work itself was to him an object and reason of joy, but that it became to him a well of joy (cf. Prov 5:18; 2Chron 20:27). Falsely, Hahn and others: after my work (min, as e.g., Ps 73:20), for thereby the causative connection is obliterated: min is the expression of the mediate cause, as the concluding sentence says: Joy was that which he had of all his work - this itself brought care and toil to him; joy, made possible to him thereby, was the share which came to him from it.
Eccles 2:11
But was this חלק a יתרון - was this gain that fell to him a true, satisfying, pure gain? With the words uphanithi ani he proposes this question, and answers it. פּנה (to turn to) is elsewhere followed by expressions of motion to an end; here, as at Job 6:28, by בּ, by virtue of a constructio praegnans: I turned myself, fixing my attention on all my works which my hands accomplished. La'asoth is, as at Gen 2:3 (vid., l.c.), equivalent to perficiendo, carrying out, viz., such works of art and of all his labour. The exclamation "behold" introduces the summa summarum. Regardingיתרון, vid., Eccles 1:3. Also this way of finding out that which was truly good showed itself to be false. Of all this enjoyment, there remained nothing but the feeling of emptiness. What he strove after appeared to him as the wind; the satisfaction he sought to obtain at such an expense was nothing else than a momentary delusion. And since in this search after the true happiness of life he was in a position more favourable for such a purpose than almost any other man, he is constrained to draw the conclusion that there is no יתרון, i.e., no real enduring and true happiness, from all labour under the sun.
Geneva 1599
2:9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom (f) remained with me.
(f) For all this God did not take his gift of wisdom from me.
John Gill
2:9 So I was great,.... Became famous for the great works wrought by him before mentioned;
and increased more than all that were before me in Jerusalem; the Targum adds, "in riches"; but it seems rather to respect his fame and glory among men; though in general it may include his increase of wealth, power, and honour, and everything that contributed to his external happiness;
also my wisdom remained with me; the Targum adds, "and it helped me"; which he exercised and showed in the government of his kingdom, in the conduct of his family, in his personal deportment and behaviour; amidst all his pleasures, he did not neglect the study of natural knowledge, nor give himself up to sordid and sinful lusts; and so was a better judge of pleasure, whether true happiness consisted in it or not.
John Wesley
2:9 Great - In riches, and power, and glory. My wisdom remained - As yet I was not wholly seduced from God.
Robert Jamieson, A. R. Fausset and David Brown
2:9 great--opulent (Gen 24:35; Job 1:3; see 3Kings 10:23).
remained-- (Eccles 2:3).
2:102:10: Եւ զամենայն զոր ինչ խնդրեցին աչք իմ, ո՛չ զրկեցի ՚ի նոցանէն. եւ ո՛չ արգելի զսիրտ իմ յամենայն ուրախութենէ։ Զի սիրտ իմ ուրա՛խ եղեւ յամենայն վաստակս իմ. եւ ա՛յս եղեւ բաժին իմ յամենայն վաստակոց իմոց[8462]։ [8462] Ոմանք. Եւ զամենայն ինչ զոր խնդ՛՛... ո՛չ զրկեցայ ՚ի նոցանէ... եւ այն եղեւ։
10 Ինչ որ աչքս ուզեց, ինձ չզրկեցի դրանից, եւ ոչ մի ուրախութեան համար սրտիս վրայ արգելք չդրի: Իմ սիրտն ուրախ եղաւ, որովհետեւ վայելեց իմ աշխատանքի պտուղները, եւ դա էլ իմ բաժինը եղաւ իմ բոլոր վաստակներից:
10 Իմ աչքերուս ամէն ցանկութիւն անոնցմէ չարգիլեցի Ու իմ սիրտս ամէն տեսակ ուրախութենէ զուրկ չթողուցի։Իմ սիրտս իմ բոլոր աշխատութիւններովս ուրախացաւ։Իմ բոլոր աշխատութիւններուս վարձքը ասիկա էր։
Եւ զամենայն զոր ինչ խնդրեցին աչք իմ, ոչ զրկեցի ի նոցանէ. եւ ոչ արգելի զսիրտ իմ յամենայն ուրախութենէ. զի սիրտ իմ ուրախ եղեւ յամենայն վաստակս իմ, եւ այս եղեւ բաժին իմ յամենայն վաստակոց իմոց:

2:10: Եւ զամենայն զոր ինչ խնդրեցին աչք իմ, ո՛չ զրկեցի ՚ի նոցանէն. եւ ո՛չ արգելի զսիրտ իմ յամենայն ուրախութենէ։ Զի սիրտ իմ ուրա՛խ եղեւ յամենայն վաստակս իմ. եւ ա՛յս եղեւ բաժին իմ յամենայն վաստակոց իմոց[8462]։
[8462] Ոմանք. Եւ զամենայն ինչ զոր խնդ՛՛... ո՛չ զրկեցայ ՚ի նոցանէ... եւ այն եղեւ։
10 Ինչ որ աչքս ուզեց, ինձ չզրկեցի դրանից, եւ ոչ մի ուրախութեան համար սրտիս վրայ արգելք չդրի: Իմ սիրտն ուրախ եղաւ, որովհետեւ վայելեց իմ աշխատանքի պտուղները, եւ դա էլ իմ բաժինը եղաւ իմ բոլոր վաստակներից:
10 Իմ աչքերուս ամէն ցանկութիւն անոնցմէ չարգիլեցի Ու իմ սիրտս ամէն տեսակ ուրախութենէ զուրկ չթողուցի։Իմ սիրտս իմ բոլոր աշխատութիւններովս ուրախացաւ։Իմ բոլոր աշխատութիւններուս վարձքը ասիկա էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Чего бы глаза мои ни пожелали, я не отказывал им, не возбранял сердцу моему никакого веселья, потому что сердце мое радовалось во всех трудах моих, и это было моею долею от всех трудов моих.
2:10 καὶ και and; even πᾶν πας all; every ὃ ος who; what ᾔτησαν αιτεω ask οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine οὐχ ου not ὑφεῖλον υφαιρεω from; away αὐτῶν αυτος he; him οὐκ ου not ἀπεκώλυσα αποκωλυω the καρδίαν καρδια heart μου μου of me; mine ἀπὸ απο from; away πάσης πας all; every εὐφροσύνης ευφροσυνη celebration ὅτι οτι since; that καρδία καρδια heart μου μου of me; mine εὐφράνθη ευφραινω celebrate; cheer ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil μου μου of me; mine καὶ και and; even τοῦτο ουτος this; he ἐγένετο γινομαι happen; become μερίς μερις portion μου μου of me; mine ἀπὸ απο from; away παντὸς πας all; every μόχθου μοχθος toil μου μου of me; mine
2:10 וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָֽׁאֲל֣וּ šˈāʔᵃlˈû שׁאל ask עֵינַ֔י ʕênˈay עַיִן eye לֹ֥א lˌō לֹא not אָצַ֖לְתִּי ʔāṣˌaltî אצל set aside מֵהֶ֑ם mēhˈem מִן from לֹֽא־ lˈō- לֹא not מָנַ֨עְתִּי mānˌaʕtî מנע withhold אֶת־ ʔeṯ- אֵת [object marker] לִבִּ֜י libbˈî לֵב heart מִ mi מִן from כָּל־ kkol- כֹּל whole שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy כִּֽי־ kˈî- כִּי that לִבִּ֤י libbˈî לֵב heart שָׂמֵ֨חַ֙ śāmˈēₐḥ שָׂמֵחַ joyful מִ mi מִן from כָּל־ kkol- כֹּל whole עֲמָלִ֔י ʕᵃmālˈî עָמָל labour וְ wᵊ וְ and זֶֽה־ zˈeh- זֶה this הָיָ֥ה hāyˌā היה be חֶלְקִ֖י ḥelqˌî חֵלֶק share מִ mi מִן from כָּל־ kkol- כֹּל whole עֲמָלִֽי׃ ʕᵃmālˈî עָמָל labour
2:10. et omnia quae desideraverunt oculi mei non negavi eis nec prohibui cor quin omni voluptate frueretur et oblectaret se in his quae paraveram et hanc ratus sum partem meam si uterer labore meoAnd whatsoever my eyes desired, I refused them not: and I withheld not my heart from enjoying every pleasure, and delighting itself in the things which I had prepared: and esteemed this my portion, to make use of my own labour.
10. And whatsoever mine eyes desired I kept not from them: I withheld not my heart from any joy, for my heart rejoiced because of all my labour; and this was my portion from all my labour.
2:10. And all that my eyes desired, I did not refuse them. Neither did I prohibit my heart from enjoying every pleasure, and from amusing itself in the things that I had prepared. And I regarded this as my share, as if I were making use of my own labors.
2:10. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour:

2:10 Чего бы глаза мои ни пожелали, я не отказывал им, не возбранял сердцу моему никакого веселья, потому что сердце мое радовалось во всех трудах моих, и это было моею долею от всех трудов моих.
2:10
καὶ και and; even
πᾶν πας all; every
ος who; what
ᾔτησαν αιτεω ask
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
οὐχ ου not
ὑφεῖλον υφαιρεω from; away
αὐτῶν αυτος he; him
οὐκ ου not
ἀπεκώλυσα αποκωλυω the
καρδίαν καρδια heart
μου μου of me; mine
ἀπὸ απο from; away
πάσης πας all; every
εὐφροσύνης ευφροσυνη celebration
ὅτι οτι since; that
καρδία καρδια heart
μου μου of me; mine
εὐφράνθη ευφραινω celebrate; cheer
ἐν εν in
παντὶ πας all; every
μόχθῳ μοχθος toil
μου μου of me; mine
καὶ και and; even
τοῦτο ουτος this; he
ἐγένετο γινομαι happen; become
μερίς μερις portion
μου μου of me; mine
ἀπὸ απο from; away
παντὸς πας all; every
μόχθου μοχθος toil
μου μου of me; mine
2:10
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָֽׁאֲל֣וּ šˈāʔᵃlˈû שׁאל ask
עֵינַ֔י ʕênˈay עַיִן eye
לֹ֥א lˌō לֹא not
אָצַ֖לְתִּי ʔāṣˌaltî אצל set aside
מֵהֶ֑ם mēhˈem מִן from
לֹֽא־ lˈō- לֹא not
מָנַ֨עְתִּי mānˌaʕtî מנע withhold
אֶת־ ʔeṯ- אֵת [object marker]
לִבִּ֜י libbˈî לֵב heart
מִ mi מִן from
כָּל־ kkol- כֹּל whole
שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy
כִּֽי־ kˈî- כִּי that
לִבִּ֤י libbˈî לֵב heart
שָׂמֵ֨חַ֙ śāmˈēₐḥ שָׂמֵחַ joyful
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עֲמָלִ֔י ʕᵃmālˈî עָמָל labour
וְ wᵊ וְ and
זֶֽה־ zˈeh- זֶה this
הָיָ֥ה hāyˌā היה be
חֶלְקִ֖י ḥelqˌî חֵלֶק share
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עֲמָלִֽי׃ ʕᵃmālˈî עָמָל labour
2:10. et omnia quae desideraverunt oculi mei non negavi eis nec prohibui cor quin omni voluptate frueretur et oblectaret se in his quae paraveram et hanc ratus sum partem meam si uterer labore meo
And whatsoever my eyes desired, I refused them not: and I withheld not my heart from enjoying every pleasure, and delighting itself in the things which I had prepared: and esteemed this my portion, to make use of my own labour.
2:10. And all that my eyes desired, I did not refuse them. Neither did I prohibit my heart from enjoying every pleasure, and from amusing itself in the things that I had prepared. And I regarded this as my share, as if I were making use of my own labors.
2:10. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Радости и увеселения Екклезиаста не были развлечениями ленивого и бездеятельного человека. Они были отдыхом и наградой за тяжелые труды и, по-видимому, должны были бы дать ему полное нравственное удовлетворение.
Adam Clarke: Commentary on the Bible - 1831
2:10: I withheld not my heart from any joy - He had every means of gratification; he could desire nothing that was not within his reach; and whatever he wished, he took care to possess.
Albert Barnes: Notes on the Bible - 1834
2:10: Portion - A word of frequent occurrence. By it Solomon describes the pleasure found in the act of working and also perhaps the pleasure felt in the process of acquiring wisdom; this pleasure is admitted to be good, if received from God (Ecc 2:26; Ecc 5:18; compare Ti1 4:4); but being transitory it is subject to vanity, and therefore does not afford a sufficient answer to the repeated question, "What profit etc.?" Ecc 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: whatsoever: Ecc 3:22, Ecc 6:9, Ecc 11:9; Gen 3:6, Gen 6:2; Jdg 14:2; Job 31:1; Psa 119:37; Pro 23:5; Jo1 2:16
my heart rejoiced: Ecc 2:22, Ecc 5:18, Ecc 9:9; Psa 128:2
Geneva 1599
2:10 And whatever my eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my (g) portion of all my labour.
(g) This was the fruit of all my labour, a certain pleasure mixed with care, which he calls vanity in the next verse.
John Gill
2:10 And whatsoever mine eyes desired I kept not from them,.... Though this sense is only mentioned, all are designed; he denied himself of nothing that was agreeable to him, that was pleasing to the eye, to the ear, to the taste, or any other sense; he indulged himself in everything, observing a proper decorum, and keeping himself within the due bounds of sobriety and good sense;
I withheld not my heart from any joy: the Targum says, "from all joy of the law"; but it is to be understood of natural pleasure, and of the gratifications of the senses in a wise and moderate manner;
for my heart rejoiced in all my labours; he took all the pleasure that could be taken in the works he wrought for that purpose before enumerated;
and this was my portion of all my labour; pleasure was what he aimed at, and that he enjoyed; this was the fruit and issue of all his laborious works; the part allotted him, the inheritance he possessed, and the thing he sought after.
John Wesley
2:10 And - Whatsoever was grateful to my senses. Rejoiced - I had the comfort of all my labours, and was not hindered from the full enjoyment of them by sickness or war, or any other calamity. My portion - This present enjoyment of them, was all the benefit which I could expect from all my labours. So that I made the best of them.
Robert Jamieson, A. R. Fausset and David Brown
2:10 my labour--in procuring pleasures.
this--evanescent "joy" was my only "portion out of all my labor" (Eccles 3:22; Eccles 5:18; Eccles 9:9; 3Kings 10:5).
2:112:11: Եւ հայեցա՛յ ես յամենայն արարս իմ զոր արարին ձեռք իմ, եւ ՚ի վաստակս զոր վաստակեցայ առնել, եւ ահա ամենայն ընդունայնութիւն է եւ յօժարութիւն ոգւոյ. եւ ո՛չ ինչ է առաւելութիւն ՚ի ներքոյ արեգական[8463]։[8463] Ոմանք. Զոր ջանացայ առնել, եւ ահա ամենայն սնոտի է եւ։
11 Ես նայեցի իմ ձեռքերի արած բոլոր գործերին եւ դրանք անելու համար իմ քաշած չարչարանքներին, եւ, ահա՛ ամէն ինչ ունայնութիւն է եւ հոգու տանջանք, եւ ոչ մի օգուտ չկայ արեգակի ներքոյ:
11 Ու ես իմ ձեռքերուս ըրած բոլոր գործերուն Ու այդ գործերը ընելու համար իմ թափած աշխատանքիս նայեցայ Եւ ահա ամէնքը ունայնութիւն ու հոգիի տանջանք էին Ու արեւուն տակ ոեւէ օգուտ չկար։
Եւ հայեցայ ես յամենայն արարս իմ զոր արարին ձեռք իմ, եւ ի վաստակս զոր վաստակեցայ առնել, եւ ահա ամենայն ընդունայնութիւն է եւ [16]յօժարութիւն ոգւոյ. եւ ոչ ինչ է առաւելութիւն ի ներքոյ արեգական:

2:11: Եւ հայեցա՛յ ես յամենայն արարս իմ զոր արարին ձեռք իմ, եւ ՚ի վաստակս զոր վաստակեցայ առնել, եւ ահա ամենայն ընդունայնութիւն է եւ յօժարութիւն ոգւոյ. եւ ո՛չ ինչ է առաւելութիւն ՚ի ներքոյ արեգական[8463]։
[8463] Ոմանք. Զոր ջանացայ առնել, եւ ահա ամենայն սնոտի է եւ։
11 Ես նայեցի իմ ձեռքերի արած բոլոր գործերին եւ դրանք անելու համար իմ քաշած չարչարանքներին, եւ, ահա՛ ամէն ինչ ունայնութիւն է եւ հոգու տանջանք, եւ ոչ մի օգուտ չկայ արեգակի ներքոյ:
11 Ու ես իմ ձեռքերուս ըրած բոլոր գործերուն Ու այդ գործերը ընելու համար իմ թափած աշխատանքիս նայեցայ Եւ ահա ամէնքը ունայնութիւն ու հոգիի տանջանք էին Ու արեւուն տակ ոեւէ օգուտ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 И оглянулся я на все дела мои, которые сделали руки мои, и на труд, которым трудился я, делая {их}: и вот, всё суета и томление духа, и нет {от них} пользы под солнцем!
2:11 καὶ και and; even ἐπέβλεψα επιβλεπω look on ἐγὼ εγω I ἐν εν in πᾶσιν πας all; every ποιήμασίν ποιημα product; poem μου μου of me; mine οἷς ος who; what ἐποίησαν ποιεω do; make αἱ ο the χεῖρές χειρ hand μου μου of me; mine καὶ και and; even ἐν εν in μόχθῳ μοχθος toil ᾧ ος who; what ἐμόχθησα μοχθεω the ποιεῖν ποιεω do; make καὶ και and; even ἰδοὺ ιδου see!; here I am τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality καὶ και and; even προαίρεσις προαιρεσις spirit; wind καὶ και and; even οὐκ ου not ἔστιν ειμι be περισσεία περισσεια overflow ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun
2:11 וּ û וְ and פָנִ֣יתִֽי fānˈîṯˈî פנה turn אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מַעֲשַׂי֙ maʕᵃśˌay מַעֲשֶׂה deed שֶֽׁ šˈe שַׁ [relative] עָשׂ֣וּ ʕāśˈû עשׂה make יָדַ֔י yāḏˈay יָד hand וּ û וְ and בֶֽ vˈe בְּ in † הַ the עָמָ֖ל ʕāmˌāl עָמָל labour שֶׁ še שַׁ [relative] עָמַ֣לְתִּי ʕāmˈaltî עמל labour לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הֶ֨בֶל֙ hˈevel הֶבֶל breath וּ û וְ and רְע֣וּת rᵊʕˈûṯ רְעוּת longing ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] יִתְרֹ֖ון yiṯrˌôn יִתְרֹון profit תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:11. cumque me convertissem ad universa opera quae fecerant manus meae et ad labores in quibus frustra sudaveram vidi in omnibus vanitatem et adflictionem animi et nihil permanere sub soleAnd when I turned myself to all the works which my hands had wrought, and to the labours wherein I had laboured in vain, I saw in all things vanity, and vexation of mind, and that nothing was lasting under the sun.
11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and a striving after wind, and there was no profit under the sun.
2:11. But when I turned myself toward all the works that my hands had made, and to the labors in which I had perspired to no purpose, I saw emptiness and affliction of the soul in all things, and that nothing is permanent under the sun.
2:11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all [was] vanity and vexation of spirit, and [there was] no profit under the sun.
Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all [was] vanity and vexation of spirit, and [there was] no profit under the sun:

2:11 И оглянулся я на все дела мои, которые сделали руки мои, и на труд, которым трудился я, делая {их}: и вот, всё суета и томление духа, и нет {от них} пользы под солнцем!
2:11
καὶ και and; even
ἐπέβλεψα επιβλεπω look on
ἐγὼ εγω I
ἐν εν in
πᾶσιν πας all; every
ποιήμασίν ποιημα product; poem
μου μου of me; mine
οἷς ος who; what
ἐποίησαν ποιεω do; make
αἱ ο the
χεῖρές χειρ hand
μου μου of me; mine
καὶ και and; even
ἐν εν in
μόχθῳ μοχθος toil
ος who; what
ἐμόχθησα μοχθεω the
ποιεῖν ποιεω do; make
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὰ ο the
πάντα πας all; every
ματαιότης ματαιοτης superficiality
καὶ και and; even
προαίρεσις προαιρεσις spirit; wind
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
περισσεία περισσεια overflow
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
2:11
וּ û וְ and
פָנִ֣יתִֽי fānˈîṯˈî פנה turn
אֲנִ֗י ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַעֲשַׂי֙ maʕᵃśˌay מַעֲשֶׂה deed
שֶֽׁ šˈe שַׁ [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
יָדַ֔י yāḏˈay יָד hand
וּ û וְ and
בֶֽ vˈe בְּ in
הַ the
עָמָ֖ל ʕāmˌāl עָמָל labour
שֶׁ še שַׁ [relative]
עָמַ֣לְתִּי ʕāmˈaltî עמל labour
לַ la לְ to
עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
הֶ֨בֶל֙ hˈevel הֶבֶל breath
וּ û וְ and
רְע֣וּת rᵊʕˈûṯ רְעוּת longing
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
יִתְרֹ֖ון yiṯrˌôn יִתְרֹון profit
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:11. cumque me convertissem ad universa opera quae fecerant manus meae et ad labores in quibus frustra sudaveram vidi in omnibus vanitatem et adflictionem animi et nihil permanere sub sole
And when I turned myself to all the works which my hands had wrought, and to the labours wherein I had laboured in vain, I saw in all things vanity, and vexation of mind, and that nothing was lasting under the sun.
2:11. But when I turned myself toward all the works that my hands had made, and to the labors in which I had perspired to no purpose, I saw emptiness and affliction of the soul in all things, and that nothing is permanent under the sun.
2:11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all [was] vanity and vexation of spirit, and [there was] no profit under the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Надежда Екклезиаста не сбылась. Радости труда не удовлетворили его стремление к счастью. Он увидел, что нет полного счастья (Ithron) на земле.
Adam Clarke: Commentary on the Bible - 1831
2:11: And, behold, all was vanity - Emptiness and insufficiency in itself.
And vexation of spirit - Because it promised the good I wished for, but did not, could not, perform the promise; and left my soul discontented and chagrined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: I looked: Ecc 1:14; Gen 1:31; Exo 39:43; Jo1 2:16, Jo1 2:17
behold: Ecc 2:17-23, Ecc 1:3, Ecc 1:14; Hab 2:13; Ti1 6:6
John Gill
2:11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do,.... He had looked at them, and on them, over and over again, and had taken pleasure therein; but now he sits down and enters into a serious consideration of them, what prodigious expenses he had been at; what care and thought, what toil and labour of mind, he had taken in contriving, designing, and bringing these works to perfection; what pleasure and delight he had found in them, and what happiness upon the whole arose from them: he now passes his judgment, and gives his sentiments concerning these things, having had it in his power to make himself master of everything delightful, which he did; was a competent judge, and thoroughly qualified to give a just estimate of matters; and it is as follows;
and, behold, all was vanity and vexation of spirit; nothing solid and substantial in the whole; no true pleasure and real joy, and no satisfaction or happiness in that pleasure; these pleasing things perished with the using, and the pleasure of them faded and died in the enjoyment of them; and instead of yielding solid delight, only proved vexations, because the pleasure was so soon over, and left a thirst for more, and what was not to be had; at most and best, only the outward senses were fed, the mind not at all improved, nor the heart made better, and much less contented; it was only pleasing the fancy and imagination, and feeding on wind;
and there was no profit under the sun; by those things; to improve and satisfy the mind of man, to raise him to true happiness, to be of any service to him in the hour of death, or fit him for an eternal world. Alshech interprets the labour mentioned in this text of the labour of the law, which brings no reward to a man in this world.
John Wesley
2:11 Vexation - I found myself wholly dissatisfied. No profit - The pleasure was past, and I was never the better for it, but as empty as before.
Robert Jamieson, A. R. Fausset and David Brown
2:11 But all these I felt were only "vanity," and of "no profit" as to the chief good. "Wisdom" (worldly common sense, sagacity), which still "remained with me" (Eccles 2:9), showed me that these could not give solid happiness.
2:122:12: Եւ հայեցայ ես տեսանե՛լ զիմաստութիւն, եւ զբօսանս, եւ զանզգամութիւն, եթէ ո՞վ է մարդ որ երթիցէ զհետ խորհրդոյն զոր ինչ արար[8464]։ [8464] Ոմանք. Քանզի ով է մարդ որ երթայցէ զհետ խորհրդոց իւրոց։
12 Ես դարձայ տեսնելու իմաստութիւնը, նաեւ յիմարութիւնն ու անմտութիւնը, թէ այն ո՞ր մարդն է, որ իր գործն անելիս միշտ հետեւում է իմաստութեան:
12 Ես դարձայ իմաստութիւնը տեսնելու, Նաեւ յիմարութիւնն ու անմտութիւնը, Վասն զի թագաւորին ետեւէն եկող մարդը ի՞նչ կրնայ ընել։Ինչ որ արդէն ըրած են։
Եւ հայեցայ ես տեսանել զիմաստութիւն եւ [17]զբօսանս եւ զանզգամութիւն. քանզի [18]ո՞վ է մարդ որ երթայցէ զհետ խորհրդոյն զոր ինչ արար:

2:12: Եւ հայեցայ ես տեսանե՛լ զիմաստութիւն, եւ զբօսանս, եւ զանզգամութիւն, եթէ ո՞վ է մարդ որ երթիցէ զհետ խորհրդոյն զոր ինչ արար[8464]։
[8464] Ոմանք. Քանզի ով է մարդ որ երթայցէ զհետ խորհրդոց իւրոց։
12 Ես դարձայ տեսնելու իմաստութիւնը, նաեւ յիմարութիւնն ու անմտութիւնը, թէ այն ո՞ր մարդն է, որ իր գործն անելիս միշտ հետեւում է իմաստութեան:
12 Ես դարձայ իմաստութիւնը տեսնելու, Նաեւ յիմարութիւնն ու անմտութիւնը, Վասն զի թագաւորին ետեւէն եկող մարդը ի՞նչ կրնայ ընել։Ինչ որ արդէն ըրած են։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 И обратился я, чтобы взглянуть на мудрость и безумие и глупость: ибо что {может сделать} человек после царя {сверх того}, что уже сделано?
2:12 καὶ και and; even ἐπέβλεψα επιβλεπω look on ἐγὼ εγω I τοῦ ο the ἰδεῖν οραω view; see σοφίαν σοφια wisdom καὶ και and; even περιφορὰν περιφορα and; even ἀφροσύνην αφροσυνη nonsense ὅτι οτι since; that τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐπελεύσεται επερχομαι come on / against ὀπίσω οπισω in back; after τῆς ο the βουλῆς βουλη intent τὰ ο the ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make αὐτήν αυτος he; him
2:12 וּ û וְ and פָנִ֤יתִֽי fānˈîṯˈî פנה turn אֲנִי֙ ʔᵃnˌî אֲנִי i לִ li לְ to רְאֹ֣ות rᵊʔˈôṯ ראה see חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and הֹולֵלֹ֖ות hôlēlˌôṯ הֹולֵלָה madness וְ wᵊ וְ and סִכְל֑וּת siḵlˈûṯ סִכְלוּת folly כִּ֣י׀ kˈî כִּי that מֶ֣ה mˈeh מָה what הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind שֶׁ še שַׁ [relative] יָּבֹוא֙ yyāvô בוא come אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כְּבָ֖ר kᵊvˌār כְּבָר long time עָשֽׂוּהוּ׃ ʕāśˈûhû עשׂה make
2:12. transivi ad contemplandam sapientiam erroresque et stultitiam quid est inquam homo ut sequi possit regem factorem suumI passed further to behold wisdom, and errors and folly, (What is man, said I that he can follow the King his maker?)
12. And I turned myself to behold wisdom, and madness and folly; for what the man that cometh after the king? that which hath been already done.
2:12. I continued on, so as to contemplate wisdom, as well as error and foolishness. “What is man,” I said, “that he would be able to follow his Maker, the King?”
2:12. And I turned myself to behold wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath been already done.
And I turned myself to behold wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath been already done:

2:12 И обратился я, чтобы взглянуть на мудрость и безумие и глупость: ибо что {может сделать} человек после царя {сверх того}, что уже сделано?
2:12
καὶ και and; even
ἐπέβλεψα επιβλεπω look on
ἐγὼ εγω I
τοῦ ο the
ἰδεῖν οραω view; see
σοφίαν σοφια wisdom
καὶ και and; even
περιφορὰν περιφορα and; even
ἀφροσύνην αφροσυνη nonsense
ὅτι οτι since; that
τίς τις.1 who?; what?
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἐπελεύσεται επερχομαι come on / against
ὀπίσω οπισω in back; after
τῆς ο the
βουλῆς βουλη intent
τὰ ο the
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
αὐτήν αυτος he; him
2:12
וּ û וְ and
פָנִ֤יתִֽי fānˈîṯˈî פנה turn
אֲנִי֙ ʔᵃnˌî אֲנִי i
לִ li לְ to
רְאֹ֣ות rᵊʔˈôṯ ראה see
חָכְמָ֔ה ḥoḵmˈā חָכְמָה wisdom
וְ wᵊ וְ and
הֹולֵלֹ֖ות hôlēlˌôṯ הֹולֵלָה madness
וְ wᵊ וְ and
סִכְל֑וּת siḵlˈûṯ סִכְלוּת folly
כִּ֣י׀ kˈî כִּי that
מֶ֣ה mˈeh מָה what
הָ הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
שֶׁ še שַׁ [relative]
יָּבֹוא֙ yyāvô בוא come
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
כְּבָ֖ר kᵊvˌār כְּבָר long time
עָשֽׂוּהוּ׃ ʕāśˈûhû עשׂה make
2:12. transivi ad contemplandam sapientiam erroresque et stultitiam quid est inquam homo ut sequi possit regem factorem suum
I passed further to behold wisdom, and errors and folly, (What is man, said I that he can follow the King his maker?)
2:12. I continued on, so as to contemplate wisdom, as well as error and foolishness. “What is man,” I said, “that he would be able to follow his Maker, the King?”
2:12. And I turned myself to behold wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath been already done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Опыт Екклезиаста дал ему полную возможность сделать сравнительную оценку мудрости и глупости с точки зрения счастья. Более других одаренный мудростью и изведавший все, чем довольствуется глупость, он лучше других мог знать различие мудрости и глупости. После него никто не мог бы прибавить чего-либо к его выводам. Так следует понимать вторую половину 12: стиха. Слова: «ибо что человек, который будет идти после царя» (точный перевод), многие экзегеты понимают в связи с ст. 18–19, где выражается сомнение Екклезиаста относительно того, каков будет его преемник, мудрый или глупый, и переводят таким образом: «ибо что за человек, который будет идти после царя, по сравнению с тем, кого давно сделали (царем)». Но, в таком случае, вторая половина стиха нисколько не объясняла бы первой, т. е. непонятно было бы, почему именно Екклезиаст счел себя авторитетным в вопросе о мудрости и глупости. Русский перевод 12: ст., хотя и не буквален, однако правильно передает мысль подлинника. Славянский перевод: яко кто человек, иже пойдет в след совета, елика сотвори в нем, как и у LXX, не имеет смысла, благодаря порче текста. Вместо thV boulhV следует читать tou basilewV, вместо «совета» — «царя».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done. 13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness. 14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. 15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. 16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
Solomon having tried what satisfaction was to be had in learning first, and then in the pleasures of sense, and having also put both together, here compares them one with another and passes a judgment upon them.
I. He sets himself to consider both wisdom and folly. He had considered these before (ch. i. 17); but lest it should be thought he was then too quick in passing a judgment upon them, he here turns himself again to behold them, to see if, upon a second view and second thoughts, he could gain more satisfaction in the search than he had done upon the first. He was sick of his pleasures, and, as nauseating them, he turned from them, that he might again apply himself to speculation; and if, upon this rehearing of the cause, the verdict be still the same, the judgment will surely be decisive; for what can the man do that comes after the king? especially such a king, who had so much of this world to make the experiment upon and so much wisdom to make it with. The baffled trial needs not be repeated. No man can expect to find more satisfaction in the world than Solomon did, nor to gain a greater insight into the principles of morality; when a man has done what he can still it is that which has been already done. Let us learn, 1. Not to indulge ourselves in a fond conceit that we can mend that which has been well done before us. Let us esteem others better than ourselves, and think how unfit we are to attempt the improvement of the performances of better heads and hands than ours, and rather own how much we are beholden to them, John iv. 37, 38. 2. To acquiesce in Solomon's judgment of the things of this world, and not to think of repeating the trial; for we can never think of having such advantages as he had to make the experiment nor of being able to make it with equal application of mind and so little danger to ourselves.
II. He gives the preference to wisdom far before folly. Let none mistake him, as if, when he speaks of the vanity of human literature, he designed only to amuse men with a paradox, or were about to write (as a great wit once did) Encomium moriæ--A panegyric in praise of folly. No, he is maintaining sacred truths, and therefore is careful to guard against being misunderstood. I soon saw (says he) that there is an excellency in wisdom more than in folly, as much as there is in light above darkness. The pleasures of wisdom, though they suffice not to make men happy, yet vastly transcend the pleasures of wine. Wisdom enlightens the soul with surprising discoveries and necessary directions for the right government of itself; but sensuality (for that seems to be especially the folly here meant) clouds and eclipses the mind, and is as darkness to it; it puts out men's eyes, makes them to stumble in the way and wander out of it. Or, though wisdom and knowledge will not make a man happy (St. Paul shows a more excellent way than gifts, and that is grace), yet it is much better to have them than to be without them, in respect of our present safety, comfort, and usefulness; for the wise man's eyes are in his head (v. 14), where they should be, ready to discover both the dangers that are to be avoided and the advantages that are to be improved; a wise man has not his reason to seek when he should use it, but looks about him and is quick-sighted, knows both where to step and where to stop; whereas the fool walks in darkness, and is ever and anon either at a loss, or at a plunge, either bewildered, that he knows not which way to go, or embarrassed, that he cannot go forward. A man that is discreet and considerate has the command of his business, and acts decently and safely, as those that walk in the day; but he that is rash, and ignorant, and sottish, is continually making blunders, running upon one precipice or other; his projects, his bargains, are all foolish, and ruin his affairs. Therefore get wisdom, get understanding.
III. Yet he maintains that, in respect of lasting happiness and satisfaction, the wisdom of this world gives a man very little advantage; for, 1. Wise men and fools fare alike. "It is true the wise man has very much the advantage of the fool in respect of foresight and insight, and yet the greatest probabilities do so often come short of success that I myself perceived, by my own experience, that one event happens to them all (v. 14); those that are most cautious of their health are as so on sick as those that are most careless of it, and the most suspicious are imposed upon." David had observed that wise men die, and are involved in the same common calamity with the fool and the brutish person, Ps. xlix. 12. See ch. ix. 11. Nay, it has of old been observed that Fortune favours fools, and that half-witted men often thrive most, while the greatest projectors forecast worst for themselves. The same sickness, the same sword, devours wise men and fools. Solomon applies this mortifying observation to himself (v. 15), that though he was a wise man, he might not glory in his wisdom; I said to my heart, when it began to be proud or secure, As it happens to the fool, so it happens to me, even to me; for thus emphatically it is expressed in the original: "So, as for me, it happens to me. Am I rich? So is many a Nabal that fares as sumptuously as I do. Is a foolish man sick, does he get a fall? So do I, even I; and neither my wealth nor my wisdom will be my security. And why was I then more wise? Why should I take so much pains to get wisdom, when, as to this life, it will stand me in so little stead? Then I said in my heart that this also is vanity." Some make this a correction of what was said before, like that (Ps. lxx. 10), "I said, This is my infirmity; it is my folly to think that wise men and fools are upon a level;" but really they seem to be so, in respect of the event, and therefore it is rather a confirmation of what he had before said, That a man may be a profound philosopher and politician and yet not be a happy man. 2. Wise men and fools are forgotten alike (v. 16): There is no remembrance of the wise more than of the fool. It is promised to the righteous that they shall be had in everlasting remembrance, and their memory shall be blessed, and they shall shortly shine as the stars; but there is no such promise made concerning the wisdom of this world, that that shall perpetuate men's names, for those names only are perpetuated that are written in heaven, and otherwise the names of this world's wise men are written with those of its fools in the dust. That which now is in the days to come shall all be forgotten. What was much talked of in one generation is, in the next, as if it had never been. New persons and new things jostle out the very remembrance of the old, which in a little time are looked upon with contempt and at length quite buried in oblivion. Where is the wise? Where is the disputer of this world? 1 Cor. i. 20. And it is upon this account that he asks, How dies the wise man? As the fool. Between the death of a godly and a wicked man there is a great difference, but not between the death of a wise man and a fool; the fool is buried and forgotten (ch. viii. 10), and no one remembered the poor man that by his wisdom delivered the city (ch. ix. 15); so that to both the grave is a land of forgetfulness; and wise and learned men, when they have been awhile there out of sight, grow out of mind, a new generation arises that knew them not.
Adam Clarke: Commentary on the Bible - 1831
2:12: For what can the man do that cometh after the king? - I have examined every thing proposed by science, by maddening pleasure, and by more refined and regulated mirth. I seized on the whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me; as none can, in the course of things, ever have such power and means of gratification.
Albert Barnes: Notes on the Bible - 1834
2:12
What can the man do ... - i. e., "What is any man - in this study of wisdom and folly - after one like me, who, from my position, have had such special advantages (see Ecc 1:16, and compare Ecc 2:25) for carrying it on? That which man did of old he can but do again: he is not likely to add to the result of my researches, nor even to equal them." Some hold that the "man" is a reference to Solomon's successor - not in his inquiries, but in his kingdom, i. e., Jeroboam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: I turned: Ecc 1:17, Ecc 7:25, even that which hath already been done, or, in those things which have been already done, Ecc 2:25
Carl Friedrich Keil and Franz Delitzsch
2:12
"And I turned myself to examine wisdom, and madness, and folly: for what is the man who could come after the king, him whom they have made so long ago!" Mendelssohn's translation, Eccles 2:12: "I abandoned my design of seeking to connect wisdom with folly and madness," is impossible, because for such a rendering we should have had at least מלּראות instead of לראות. Hitzig, otherwise followed by Stuart: "I turned myself to examine me wisdom, and, lo, it was madness as well as folly." This rendering is impossible also, for in such a case הנּהו ought to have stood as the result, after חכמה. The pasage, Zech 14:6, cited by Hitz., does not prove the possibility of such a brachyology, for there we read not veqaroth veqeppayon, but eqaroth iqeppaūn (the splendid ones, i.e., the stars, will draw themselves together, i.e., will become dark bodies). The two vavs are not correlative, which is without example in the usage of this book, but copulative: he wishes to contemplate (Zckler and others) wisdom on the one side, and madness and folly on the other, in their relation to each other, viz., in their relative worth. Hitzig's ingenuity goes yet further astray in Eccles 2:12: "For what will the man do who comes after the king? (He shall do) what was long ago his (own) doing, i.e., inheriting from the king the throne, he will not also inherit his wisdom." Instead of āsūhū, he reads ǎsōhū, after Ex 18:18; but the more modern author, whose work we have here before us, would, instead of this anomalous form, use the regular form עשׂותו; but, besides, the expression ēth asher-kevar 'asotho, "(he will do) what long ago was his doing," is not Heb.; the words ought to have been keasotho kevar khen i'sah, or at least 'asāhū. If we compare Eccles 2:12 with 18b, the man who comes after the king appears certainly to be his successor.
(Note: The lxx and Symm. by hammělêk think of melak, counsel, βουλή, instead of melek, king; and as Jerome, so also Bardach understands by the king the rex factor, i.e., God the Creator.)
But by this supposition it is impossible to give just effect to the relation (assigning a reason or motive) of Eccles 2:12 to 12a expressed by כּי. When I considered, Knobel regards Koheleth as saying, that a fool would be heir to me a wise man, it appeared strange to me, and I was led to compare wisdom and folly to see whether or not the wise man has a superiority to the fool, or whether his labour and his fate are vanity, like those of the fool. This is in point of style absurd, but it is much more absurd logically. And who then gave the interpreter the right to stamp as a fool the man who comes after the king? In the answer: "That which has long ago been done," must lie its justification; for this that was done long ago naturally consists, as Zckler remarks, in foolish and perverse undertakings, certainly in the destruction of that which was done by the wise predecessor, in the lavish squandering of the treasures and goods collected by him. More briefly, but in the same sense, Burger: Nihil quod a solita hominum agendi ratione recedit. But in Eccles 2:19, Koheleth places it as a question whether his successor will be a wise man or a fool, while here he would presuppose that "naturally," or as a matter of course, he will be a fool. In the matter of style, we have nothing to object to the translation on which Zckler, with Rabm., Rosenm., Knobel, Hengst., and others, proceeds; the supplying of the verb יעשׂה to meh hāādām = what can the man do? is possible (cf. Mal 2:15), and the neut. interpret. of the suffix of עשׂוּהוּ is, after Eccles 7:13; Amos 1:3; Job 31:11, admissible; but the reference to a successor is not connected with the course of the thoughts, even although one attaches to the plain words a meaning which is foreign to them. The words עשׂוּהוּ...את are accordingly not the answer to the question proposed, but a component part of the question itself. Thus Ewald, and with him Elster, Heiligst., construes: "How will the man be who will follow the king, compared with him whom they made (a king) long ago, i.e., with his predecessor?" But את, in this pregnant sense, "compared with," is without example, at least in the Book of Koheleth, which generally does not use it as a prep.; and, besides, this rendering, by introducing the successor on the throne, offends against the logic of the relation of Eccles 2:12 to Eccles 2:12.
The motive of Koheleth's purpose, to weigh wisdom and folly against each other as to their worth, consists in this, that a king, especially such an one as Solomon was, has in the means at his disposal and in the extent of his observation so much more than everyother, that no one who comes after him will reach a different experience. This motive would be satisfactorily expressed on the supposition that the answer begins with את, if one should read עשׂהוּ for עשׂוּהוּ: he will be able to do (accomplish) nothing but what he (the king) has long ago done, i.e., he will only repeat, only be able to confirm, the king's report. But if we take the text as it here stands, the meaning is the same; and, besides, we get rid of the harsh ellipsis měh hāādām for měh yǎǎsěh hāādām. We translate: for what is the man who might come after the king, him whom they have made so long ago! The king whom they made so long ago is Solomon, who has a richer experience, a more comprehensive knowledge, the longer the time (viz., from the present time backwards) since he occupied the throne. Regarding the expression eth asher = quem, instead of the asher simply, vid., Khler under Zech 12:10. עשׂוּהוּ, with the most general subj., is not different from נעשׂה, which, particularly in the Book of Daniel (e.g., Dan 4:28.), has frequently an active construction, with the subject unnamed, instead of the passive (Gesen. 137, margin). The author of the Book of Koheleth, alienated from the theocratic side of the kingdom of Israel, makes use of it perhaps not unintentionally; besides, Solomon's elevation to the throne was, according to 1 Kings 1, brought about very much by human agency; and one may, if he will, think of the people in the word 'asuhu also, according to 3Kings 1:39, who at last decided the matter. Meh before the letters hheth and ayin commonly occurs: according to the Masora, twenty-four times; before other initial letters than these, eight times, and three of these in the Book of Koheleth before the letter he, Eccles 2:12, Eccles 2:22; Eccles 7:10. The words are more an exclamation than a question; the exclamation means: What kind of a man is that who could come after the king! cf. "What wickedness is this!" etc., Judg 20:12; Josh 22:16; Ex 18:14; 3Kings 9:13, i.e., as standing behind with reference to me-the same figure of extenuatio, as mah adam, Ps 144:3; cf. Eccles 8:5.
There now follows an account of what, on the one side, happened to him thus placed on a lofty watch-tower, such as no other occupied.
Geneva 1599
2:12 And I turned myself to behold (h) wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath been already done.
(h) I thought to myself whether it was better to follow wisdom, or my own affections and pleasures, which he calls madness.
John Gill
2:12 And I turned myself to behold wisdom, and madness, and folly,.... Being disappointed in his pursuit of pleasure, and not finding satisfaction and happiness in that, he turns from it, and reassumes his study of natural wisdom and knowledge, to make a fresh trial, and see whether there might be some things he had overlooked in his former inquiries; and whether upon a revise of what he had looked into he might not find more satisfaction than before; being convinced however that the pursuit of pleasure was less satisfying than the study of wisdom, and therefore relinquished the one for the sake of the other: and in order, if possible, to gain more satisfaction in this point, he determined to look more narrowly, and penetrate into the secrets of wisdom, and find out the nature of it, and examine its contraries; that by setting them in a contrast, and comparing them together, he might be the better able to form a judgment of them. Jarchi interprets "wisdom" of the law, and "madness" and "folly" of the punishment of transgression. Alshech also by "wisdom" understands the wisdom of the law, and by madness external wisdom, or the knowledge of outward things. But Aben Ezra understands by "madness" wine, with which men being intoxicated become mad; and by "folly" building houses, and getting riches;
for what can the man do that cometh after the king? meaning himself; what can a man do that comes after such a king as he was, who had such natural parts to search into and acquire all sorts of knowledge; who was possessed of such immense riches, that he could procure everything that was necessary to assist him in his pursuit of knowledge; and who wanted not industry, diligence, and application, and who succeeded above any before or after him? wherefore what can any common man do, or anyone that comes after such a person, and succeeds him in his studies, and treads in his steps, and follows his example and plan, what can he do more than is done already? or can he expect to outdo such a prince, or find out that which he could not? nay, it is as if he should say, it is not only a vain thing for another man to come after me in the search of knowledge, in hopes of finding more than I have done; but it is a fruitless attempt in me to take up this affair again; for, after all that I have done, what can I do more? so that these words are not a reason for his pursuit of wisdom, but a correction of himself for it; I think the words may be rendered, "but what can that man do that comes after the king?" so the particle is sometimes used (t); meaning himself, or his successor, or any other person; since it was only going over the same thing again, running round the circle of knowledge again, without any new improvement, or fresh satisfaction, according to the following answer;
even that which hath been already done; it is only doing the same thing over again. The Targum and Jarchi interpret it of the vain attempt of a man to supplicate a king after a decree is passed and executed. The Midrash by the king understands God himself, and interprets it of the folly of men not being content with their condition, or as made by him. So Gussetius renders it, "who made him" (u); that is, the king; even God, the three divine Persons, Father, Son, and Spirit; the word being plural.
(t) Vid. Noldii Concordant. Partic. Ebr. p. 404, (u) "qui fecerunt euum", vid. Ebr. Comment. p. 605.
John Wesley
2:12 I turned - Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view. Done - As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try once more, whether wisdom can give happiness.
Robert Jamieson, A. R. Fausset and David Brown
2:12 He had tried (worldly) wisdom (Eccles 1:12-18) and folly (foolish pleasure) (Eccles 2:1-11); he now compares them (Eccles 2:12) and finds that while (worldly)
wisdom excelleth folly (Eccles 2:13-14), yet the one event, death, befalls both (Eccles 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Eccles 2:18-19, Eccles 2:21); therefore all his labor is vanity (Eccles 2:22-23).
what can the man do . . . already done-- (Eccles 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." HOLDEN, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, GROTIUS, "What man can come after (compete with) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul; namely, worldly wisdom, science, riches, power, longevity, all combined.
2:132:13: Եւ տեսի ես եթէ է՛ առաւելութիւն իմաստութեան քան անմտութեան. որպէս է առաւելութիւն լուսոյ քան զխաւարի։
13 Եւ տեսայ, որ իմաստութիւնն աւելի օգտակար է անմտութիւնից, ինչպէս լոյսը՝ խաւարից:
13 Ուստի տեսայ թէ իմաստութիւնը անմտութենէն օգտակար է, Ինչպէս լոյսը խաւարէն օգտակար է։
Եւ տեսի ես` եթէ է առաւելութիւն իմաստութեան քան անմտութեան, որպէս է առաւելութիւն լուսոյ քան զխաւարի:

2:13: Եւ տեսի ես եթէ է՛ առաւելութիւն իմաստութեան քան անմտութեան. որպէս է առաւելութիւն լուսոյ քան զխաւարի։
13 Եւ տեսայ, որ իմաստութիւնն աւելի օգտակար է անմտութիւնից, ինչպէս լոյսը՝ խաւարից:
13 Ուստի տեսայ թէ իմաստութիւնը անմտութենէն օգտակար է, Ինչպէս լոյսը խաւարէն օգտակար է։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И увидел я, что преимущество мудрости перед глупостью такое же, как преимущество света перед тьмою:
2:13 καὶ και and; even εἶδον οραω view; see ἐγὼ εγω I ὅτι οτι since; that ἔστιν ειμι be περισσεία περισσεια overflow τῇ ο the σοφίᾳ σοφια wisdom ὑπὲρ υπερ over; for τὴν ο the ἀφροσύνην αφροσυνη nonsense ὡς ως.1 as; how περισσεία περισσεια overflow τοῦ ο the φωτὸς φως light ὑπὲρ υπερ over; for τὸ ο the σκότος σκοτος dark
2:13 וְ wᵊ וְ and רָאִ֣יתִי rāʔˈîṯî ראה see אָ֔נִי ʔˈānî אֲנִי i שֶׁ še שַׁ [relative] יֵּ֥שׁ yyˌēš יֵשׁ existence יִתְרֹ֛ון yiṯrˈôn יִתְרֹון profit לַֽ lˈa לְ to † הַ the חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom מִן־ min- מִן from הַ ha הַ the סִּכְל֑וּת ssiḵlˈûṯ סִכְלוּת folly כִּֽ kˈi כְּ as יתְרֹ֥ון yṯrˌôn יִתְרֹון profit הָ hā הַ the אֹ֖ור ʔˌôr אֹור light מִן־ min- מִן from הַ ha הַ the חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
2:13. et vidi quia tantum praecederet sapientia stultitiam quantum differt lux tenebrisAnd I saw that wisdom excelled folly, as much as light differeth from darkness.
13. Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
2:13. And I saw that wisdom surpasses foolishness, so much so that they differ as much as light from darkness.
2:13. Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
Then I saw that wisdom excelleth folly, as far as light excelleth darkness:

2:13 И увидел я, что преимущество мудрости перед глупостью такое же, как преимущество света перед тьмою:
2:13
καὶ και and; even
εἶδον οραω view; see
ἐγὼ εγω I
ὅτι οτι since; that
ἔστιν ειμι be
περισσεία περισσεια overflow
τῇ ο the
σοφίᾳ σοφια wisdom
ὑπὲρ υπερ over; for
τὴν ο the
ἀφροσύνην αφροσυνη nonsense
ὡς ως.1 as; how
περισσεία περισσεια overflow
τοῦ ο the
φωτὸς φως light
ὑπὲρ υπερ over; for
τὸ ο the
σκότος σκοτος dark
2:13
וְ wᵊ וְ and
רָאִ֣יתִי rāʔˈîṯî ראה see
אָ֔נִי ʔˈānî אֲנִי i
שֶׁ še שַׁ [relative]
יֵּ֥שׁ yyˌēš יֵשׁ existence
יִתְרֹ֛ון yiṯrˈôn יִתְרֹון profit
לַֽ lˈa לְ to
הַ the
חָכְמָ֖ה ḥoḵmˌā חָכְמָה wisdom
מִן־ min- מִן from
הַ ha הַ the
סִּכְל֑וּת ssiḵlˈûṯ סִכְלוּת folly
כִּֽ kˈi כְּ as
יתְרֹ֥ון yṯrˌôn יִתְרֹון profit
הָ הַ the
אֹ֖ור ʔˌôr אֹור light
מִן־ min- מִן from
הַ ha הַ the
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
2:13. et vidi quia tantum praecederet sapientia stultitiam quantum differt lux tenebris
And I saw that wisdom excelled folly, as much as light differeth from darkness.
2:13. And I saw that wisdom surpasses foolishness, so much so that they differ as much as light from darkness.
2:13. Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Екклезиаст не отрицает громадного превосходства мудрости перед глупостью, как света перед тьмой.
Adam Clarke: Commentary on the Bible - 1831
2:13: Then I saw that wisdom excelleth folly - Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness. And he immediately subjoins the reasons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: I saw: Ecc 7:11, Ecc 7:12, Ecc 9:16; Pro 4:5-7, Pro 16:16; Mal 3:18, Mal 4:1, Mal 4:2
that wisdom excelleth folly: Heb. that there is an excellency in wisdom more than in folly, etc
light: Ecc 11:7; Psa 119:105, Psa 119:130; Pro 4:18, Pro 4:19; Mat 6:23; Luk 11:34, Luk 11:35; Eph 5:8
Carl Friedrich Keil and Franz Delitzsch
2:13
"And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walketh in darkness." In the sacred Scriptures, "light" is generally the symbol of grace, Ps 43:3, but also the contrast of an intellectually and morally darkened state, Is 51:4. To know a thing is equivalent to having light on it, and seeing it in its true light (Ps 36:10); wisdom is thus compared to light; folly is once, Job 38:19, directly called "darkness." Thus wisdom stands so much higher than folly, as light stands above darkness.יתרון, which hitherto denoted actual result, enduring gain, signifies here preference; along with כּיתרון
(Note: Thus written, according to J and other authorities.)
there is also found the form כּיתרון
(Note: Thus Ven. 1515, 1521; vid., Comm. under Gen 27:28-29; Ps 45:10.)
(vid., Prov 30:17). The fool walks in darkness: he is blind although he has eyes (Is 43:8), and thus has as good as none, - he wants the spiritual eye of understanding (Job 10:3); the wise man, on the other hand, his eyes are in his head, or, as we also say: he has eyes in his head, - eyes truly seeing, looking at and examining persons and things. That is the one side of the relation of wisdom to folly as put to the test.
The other side of the relation is the sameness of the result in which the elevation of wisdom above folly terminates.
"And I myself perceived that one experience happeneth to them all. And I said in my heart, As it will happen to the fool, it will happen also to me; and why have I then been specially wise? Thus I spake then in my heart, that this also is vain." Zckler gives to גּם an adversative sense; but this gam (= ὃμως, similiter) stands always at the beginning of the clause, Ewald, 354a. Gam-ani corresponds to the Lat. ego idem, which gives two predicates to one subject; while et ipse predicates the same of the one of two subjects as it does of the other (Zumpt, 697). The second gam-ani serves for the giving of prominence to the object, and here precedes, after the manner of a substantival clause (cf. Is 45:12; Ezek 33:17; 2Chron 28:10), as at Gen 24:27; cf. Gesen. 121. 3. Miqrěh (from קרה, to happen, to befall) is quiquid alicui accidit (in the later philosoph. terminol. accidens; Venet. συμβεβεεκός); but here, as the connection shows, that which finally puts an end to life, the final event of death. By the word יד the author expresses what he had observed on reflection; by בּל...אם, what he said inwardly to himself regarding it; and by דּבּ דל, what sentence he passed thereon with himself. Lammah asks for the design, as maddu'a for the reason. אז is either understood temporally: then when it is finally not better with me than with the fool (Hitz. from the standpoint of the dying hour), or logically: if yet one and the same event happeneth to the wise man and to the fool (Eslt.); in the consciousness of the author both are taken together.The זה of the conclusion refers, not, as at Eccles 1:17, to the endeavouring after and the possession of wisdom, but to this final result making no difference between wise men and fools. This fate, happening to all alike, is הבל, a vanity rendering all vain, a nullity levelling down all to nothing, something full of contradictions, irrational. Paul also (Rom 8:20) speaks of this destruction, which at last comes upon all, as a ματαιότης.
The author now assigns the reason for this discouraging result.
John Gill
2:13 Then I sat that wisdom excelleth folly,.... However, this upon a review of things he could not but own, that natural wisdom and knowledge, though there was no true happiness and satisfaction in them, yet they greatly exceeded folly and madness;
as far as light excelleth darkness; as the light of the day the darkness of the night; the one is pleasant and delightful, the other very uncomfortable; the one useful to direct in walking, the other very unsafe to walk in: light sometimes signifies joy and prosperity, and darkness adversity; the one is used to express the light of grace, and the other the darkness of sin and ignorance; now as the natural light exceeds darkness, and prosperity exceeds adversity and calamities, and a state of grace exceeds a state of sin and wickedness, so wisdom exceeds folly.
John Wesley
2:13 I saw - I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.
Robert Jamieson, A. R. Fausset and David Brown
2:13 (Prov 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).
2:142:14: Իմաստնոյն աչք իւր ՚ի գլուխ իւրում, եւ որ անմիտն է՝ ընդ խաւար գնայ։ Եւ գիտացի ես թէ պատահար մի պատահելոց է ամենեցուն նոցա[8465]։ [8465] Ոսկան. Աչք ՚ի գլխոյ իւրում։ Ոմանք. Եւ ծանեայ զի մի դիպուած է յամենեսին ՚ի նոսա։Ուր ՚ի լուս՛՛. ՚ի վերայ՝ գիտացի, նշանակի՝ ասացի. ծանեայ։
14 Իմաստունի աչքերն իր գլխի մէջ են, իսկ անմիտը գնում է խաւարի միջով. բայց ես հասկացայ, որ նրանց բոլորին միեւնոյն դիպուածն է սպասում:
14 Իմաստունին աչքերը իր գլխուն վրայ են, Իսկ անմիտը խաւարի մէջ կը քալէ. Բայց ես հասկցայ թէ Անոնց ամենուն պատահած դէպքը մէկ է։
Իմաստնոյն աչք իւր ի գլուխ իւրում, եւ որ անմիտն է` ընդ խաւար գնայ. եւ գիտացի ես թէ պատահար մի պատահելոց է ամենեցուն նոցա:

2:14: Իմաստնոյն աչք իւր ՚ի գլուխ իւրում, եւ որ անմիտն է՝ ընդ խաւար գնայ։ Եւ գիտացի ես թէ պատահար մի պատահելոց է ամենեցուն նոցա[8465]։
[8465] Ոսկան. Աչք ՚ի գլխոյ իւրում։ Ոմանք. Եւ ծանեայ զի մի դիպուած է յամենեսին ՚ի նոսա։Ուր ՚ի լուս՛՛. ՚ի վերայ՝ գիտացի, նշանակի՝ ասացի. ծանեայ։
14 Իմաստունի աչքերն իր գլխի մէջ են, իսկ անմիտը գնում է խաւարի միջով. բայց ես հասկացայ, որ նրանց բոլորին միեւնոյն դիպուածն է սպասում:
14 Իմաստունին աչքերը իր գլխուն վրայ են, Իսկ անմիտը խաւարի մէջ կը քալէ. Բայց ես հասկցայ թէ Անոնց ամենուն պատահած դէպքը մէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 у мудрого глаза его в голове его, а глупый ходит во тьме; но узнал я, что одна участь постигает их всех.
2:14 τοῦ ο the σοφοῦ σοφος wise οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐν εν in κεφαλῇ κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the ἄφρων αφρων senseless ἐν εν in σκότει σκοτος dark πορεύεται πορευομαι travel; go καὶ και and; even ἔγνων γινωσκω know καί και and; even γε γε in fact ἐγὼ εγω I ὅτι οτι since; that συνάντημα συναντημα one; unit συναντήσεται συνανταω meet with τοῖς ο the πᾶσιν πας all; every αὐτοῖς αυτος he; him
2:14 הֶֽ hˈe הַ the חָכָם֙ ḥāḵˌām חָכָם wise עֵינָ֣יו ʕênˈāʸw עַיִן eye בְּ bᵊ בְּ in רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וְ wᵊ וְ and הַ ha הַ the כְּסִ֖יל kkᵊsˌîl כְּסִיל insolent בַּ ba בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness הֹולֵ֑ךְ hôlˈēḵ הלך walk וְ wᵊ וְ and יָדַ֣עְתִּי yāḏˈaʕtî ידע know גַם־ ḡam- גַּם even אָ֔נִי ʔˈānî אֲנִי i שֶׁ še שַׁ [relative] מִּקְרֶ֥ה mmiqrˌeh מִקְרֶה accident אֶחָ֖ד ʔeḥˌāḏ אֶחָד one יִקְרֶ֥ה yiqrˌeh קרה meet אֶת־ ʔeṯ- אֵת [object marker] כֻּלָּֽם׃ kullˈām כֹּל whole
2:14. sapientis oculi in capite eius stultus in tenebris ambulat et didici quod unus utriusque esset interitusThe eyes of a wise man are in his head: the fool walketh in darkness: and I learned that they were to die both alike.
14. The wise man’s eyes are in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all.
2:14. The eyes of a wise man are in his head. A foolish man walks in darkness. Yet I learned that one would pass away like the other.
2:14. The wise man’s eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
The wise man' s eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all:

2:14 у мудрого глаза его в голове его, а глупый ходит во тьме; но узнал я, что одна участь постигает их всех.
2:14
τοῦ ο the
σοφοῦ σοφος wise
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἐν εν in
κεφαλῇ κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ἄφρων αφρων senseless
ἐν εν in
σκότει σκοτος dark
πορεύεται πορευομαι travel; go
καὶ και and; even
ἔγνων γινωσκω know
καί και and; even
γε γε in fact
ἐγὼ εγω I
ὅτι οτι since; that
συνάντημα συναντημα one; unit
συναντήσεται συνανταω meet with
τοῖς ο the
πᾶσιν πας all; every
αὐτοῖς αυτος he; him
2:14
הֶֽ hˈe הַ the
חָכָם֙ ḥāḵˌām חָכָם wise
עֵינָ֣יו ʕênˈāʸw עַיִן eye
בְּ bᵊ בְּ in
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
הַ ha הַ the
כְּסִ֖יל kkᵊsˌîl כְּסִיל insolent
בַּ ba בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
הֹולֵ֑ךְ hôlˈēḵ הלך walk
וְ wᵊ וְ and
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
גַם־ ḡam- גַּם even
אָ֔נִי ʔˈānî אֲנִי i
שֶׁ še שַׁ [relative]
מִּקְרֶ֥ה mmiqrˌeh מִקְרֶה accident
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
יִקְרֶ֥ה yiqrˌeh קרה meet
אֶת־ ʔeṯ- אֵת [object marker]
כֻּלָּֽם׃ kullˈām כֹּל whole
2:14. sapientis oculi in capite eius stultus in tenebris ambulat et didici quod unus utriusque esset interitus
The eyes of a wise man are in his head: the fool walketh in darkness: and I learned that they were to die both alike.
2:14. The eyes of a wise man are in his head. A foolish man walks in darkness. Yet I learned that one would pass away like the other.
2:14. The wise man’s eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Но освещая все, что для глупого остается во мраке, мудрость не может изменить естественного порядка вещей. Перед ним она столь же бессильна, как и глупость. Неустранимая власть естественного миропорядка над мудростью особенно обнаруживается в том, что и мудрый и глупый одинаково подвержены смерти.
Adam Clarke: Commentary on the Bible - 1831
2:14: The wise man's eyes, etc. - Well expressed by Choheleth: -
"The wise are circumspect, maturely weigh
The consequence of what they undertake,
Good ends propose, and fittest means apply
To accomplish their designs."
But the fool walketh in darkness -
"But fools, deprived
Of reason's guidance, or in darkness grope,
Or, unreflecting like a frantic man,
Who on the brink of some steep precipice
Attempts to run a race with heedless steps,
Rush to their own perdition."
One event happeneth to them all -
"Though wide the difference, what has human pride
To boast? Even I myself too plainly saw,
That one event to both alike befalls;
To various accidents of life exposed,
Without distinction: nor can wisdom screen
From dangers, disappointments, grief, and pain."
Albert Barnes: Notes on the Bible - 1834
2:14
Event - Or, "hap" Rut 2:3. The verb from which it is derived seems in this book to refer especially to death. The word does not mean chance (compare Ecc 9:1-2), independent of the ordering of Divine Providence: the Gentile notion of "mere chance," or "blind fate," is never once contemplated by the writer of this book, and it would be inconsistent with his tenets of the unlimited power and activity of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: wise: Ecc 8:1, Ecc 10:2, Ecc 10:3; Pro 14:8, Pro 17:24; Jo1 2:11
one: Ecc 9:1-3, Ecc 9:11, Ecc 9:16; Psa 19:10, Psa 49:10
Geneva 1599
2:14 The wise man's (i) eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one (k) event happeneth to them all.
(i) Meaning, in this world.
(k) For both die and are forgotten as in (Eccles 2:16) or they both alike have prosperity or adversity.
John Gill
2:14 The wise man's eyes are in his head,.... And so are the eyes of every man; but the sense is, he makes use of them, he looks about him, and walks circumspectly; he takes heed to his goings, he foresees the evil, and avoids it; or the danger he is exposed unto, and guards against it. Some understand it, in a more spiritual and evangelical sense, of Christ, who is the head of the body the church, and of every true believer; of everyone that is wise unto salvation, whose eyes are on him alone for righteousness, salvation, and eternal life; or on whom Christ's eyes are; who is said to have seven eyes, with which he guides, guards, and protects his people;
but the fool walketh in darkness; his eyes are to the ends of the earth; he walks incautiously, without any circumspection or guard; he knows not where he is, nor where he is going, nor where he shall set his foot next, nor at what he may stumble; wherefore a wise man is to be preferred to a fool, as wisdom is to folly. The Midrash interprets the wise man of Abraham, and the fool of Nimrod;
and I myself perceived also that one event happeneth to them all; the wise man and the fool; or, "but I myself perceived" (w), &c. though it is allowed that a wise man is better than a fool; yet this also must be owned, which Solomon's experience proved, and every man's does, that the same things befall wise men and fools; they are liable to the same diseases of body, and disasters of life; to poverty and distress, to loss of estate, children, and friends, and to death itself.
(w) "sed agnovi", Junius & Tremellius, Piscator; "sed cognovi", Rambachius; "but I saw", Broughton.
John Wesley
2:14 Head - In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids many dangers and mischiefs. Yet - Notwithstanding this excellency of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.
2:152:15: Եւ ասացի ես ՚ի սրտի իմում, թէ որպէս պատահարն անզգամին՝ եւ ինձ պատահեսցէ նոյն, եւ ընդէ՞ր իմաստնացայ։ Եւ զաւելորդս խօսեցայ ՚ի սրտի իմում. զի եւ ա՛յս իսկ ունայնութիւն է. զի անզգա՛մն ՚ի յաւելորդաց անտի խօսի[8466]. [8466] Ոմանք. Թէ որպէս դիպուած է անմտին, եւ ինձ դիպեսցի... զի եւ այն իսկ... վասն զի անմիտն յաւելորդացն խօ՛՛։
15 Եւ սրտիս մէջ ասացի. «Եթէ նոյն դիպուածն է պատահելու ինչպէս անզգամին, այնպէս էլ ինձ, էլ ինչո՞ւ ես աւելի իմաստուն դարձայ»: Եւ մէկ անգամ եւս ասացի սրտիս մէջ, թէ սա նոյնպէս ունայնութիւն է, քանի որ անմիտն է աւելորդ խօսում,
15 Այն ատեն իմ սրտիս մէջ ըսի«Որովհետեւ անմիտին պատահածը ինծի ալ պիտի պատահի, Ուրեմն ես ինչո՞ւ համար աւելի իմաստուն եղայ».Այս պատճառով իմ սրտիս մէջ ըսի թէ այս ալ ունայնութիւն է։
Եւ ասացի ես ի սրտի իմում, թէ` Որպէս պատահարն անզգամին` եւ ինձ իսկ պատահեսցէ նոյն, եւ ընդէ՞ր [19]իմաստնացայ. եւ զաւելորդս`` խօսեցայ ի սրտի իմում. զի եւ այս իսկ ունայնութիւն է. [20]զի անզգամն յաւելորդացն խօսի:

2:15: Եւ ասացի ես ՚ի սրտի իմում, թէ որպէս պատահարն անզգամին՝ եւ ինձ պատահեսցէ նոյն, եւ ընդէ՞ր իմաստնացայ։ Եւ զաւելորդս խօսեցայ ՚ի սրտի իմում. զի եւ ա՛յս իսկ ունայնութիւն է. զի անզգա՛մն ՚ի յաւելորդաց անտի խօսի[8466].
[8466] Ոմանք. Թէ որպէս դիպուած է անմտին, եւ ինձ դիպեսցի... զի եւ այն իսկ... վասն զի անմիտն յաւելորդացն խօ՛՛։
15 Եւ սրտիս մէջ ասացի. «Եթէ նոյն դիպուածն է պատահելու ինչպէս անզգամին, այնպէս էլ ինձ, էլ ինչո՞ւ ես աւելի իմաստուն դարձայ»: Եւ մէկ անգամ եւս ասացի սրտիս մէջ, թէ սա նոյնպէս ունայնութիւն է, քանի որ անմիտն է աւելորդ խօսում,
15 Այն ատեն իմ սրտիս մէջ ըսի«Որովհետեւ անմիտին պատահածը ինծի ալ պիտի պատահի, Ուրեմն ես ինչո՞ւ համար աւելի իմաստուն եղայ».Այս պատճառով իմ սրտիս մէջ ըսի թէ այս ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 И сказал я в сердце моем: > И сказал я в сердце моем, что и это суета;
2:15 καὶ και and; even εἶπα επω say; speak ἐγὼ εγω I ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine ὡς ως.1 as; how συνάντημα συναντημα the ἄφρονος αφρων senseless καί και and; even γε γε in fact ἐμοὶ εμοι me συναντήσεταί συνανταω meet with μοι μοι me καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἐσοφισάμην σοφιζω make wise; sophisticated ἐγὼ εγω I τότε τοτε at that περισσὸν περισσος overflowing; superfluous ἐλάλησα λαλεω talk; speak ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine διότι διοτι because; that ἄφρων αφρων senseless ἐκ εκ from; out of περισσεύματος περισσευμα overflow λαλεῖ λαλεω talk; speak ὅτι οτι since; that καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
2:15 וְ wᵊ וְ and אָמַ֨רְתִּֽי ʔāmˌartˈî אמר say אֲנִ֜י ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in לִבִּ֗י libbˈî לֵב heart כְּ kᵊ כְּ as מִקְרֵ֤ה miqrˈē מִקְרֶה accident הַ ha הַ the כְּסִיל֙ kkᵊsîl כְּסִיל insolent גַּם־ gam- גַּם even אֲנִ֣י ʔᵃnˈî אֲנִי i יִקְרֵ֔נִי yiqrˈēnî קרה meet וְ wᵊ וְ and לָ֧מָּה lˈāmmā לָמָה why חָכַ֛מְתִּי ḥāḵˈamtî חכם be wise אֲנִ֖י ʔᵃnˌî אֲנִי i אָ֣ז ʔˈāz אָז then יֹותֵ֑ר yôṯˈēr יֹותֵר rest וְ wᵊ וְ and דִבַּ֣רְתִּי ḏibbˈartî דבר speak בְ vᵊ בְּ in לִבִּ֔י libbˈî לֵב heart שֶׁ še שַׁ [relative] גַּם־ ggam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
2:15. et dixi in corde meo si unus et stulti et meus occasus erit quid mihi prodest quod maiorem sapientiae dedi operam locutusque cum mente mea animadverti quod hoc quoque esset vanitasAnd I said in my heart: If the death of the fool and mine shall be one, what doth it avail me, that I have applied myself more to the study of wisdom? And speaking with my own mind, I perceived that this also was vanity.
15. Then said I in my heart, As it happeneth to the fool, so will it happen even to me; and why was I then more wise? Then I said in my heart, that this also was vanity.
2:15. And I said in my heart: “If the death of both the foolish and myself will be one, how does it benefit me, if I have given myself more thoroughly to the work of wisdom?” And as I was speaking within my own mind, I perceived that this, too, is emptiness.
2:15. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also [is] vanity.
Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also [is] vanity:

2:15 И сказал я в сердце моем: <<и меня постигнет та же участь, как и глупого: к чему же я сделался очень мудрым?>> И сказал я в сердце моем, что и это суета;
2:15
καὶ και and; even
εἶπα επω say; speak
ἐγὼ εγω I
ἐν εν in
καρδίᾳ καρδια heart
μου μου of me; mine
ὡς ως.1 as; how
συνάντημα συναντημα the
ἄφρονος αφρων senseless
καί και and; even
γε γε in fact
ἐμοὶ εμοι me
συναντήσεταί συνανταω meet with
μοι μοι me
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἐσοφισάμην σοφιζω make wise; sophisticated
ἐγὼ εγω I
τότε τοτε at that
περισσὸν περισσος overflowing; superfluous
ἐλάλησα λαλεω talk; speak
ἐν εν in
καρδίᾳ καρδια heart
μου μου of me; mine
διότι διοτι because; that
ἄφρων αφρων senseless
ἐκ εκ from; out of
περισσεύματος περισσευμα overflow
λαλεῖ λαλεω talk; speak
ὅτι οτι since; that
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
2:15
וְ wᵊ וְ and
אָמַ֨רְתִּֽי ʔāmˌartˈî אמר say
אֲנִ֜י ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
לִבִּ֗י libbˈî לֵב heart
כְּ kᵊ כְּ as
מִקְרֵ֤ה miqrˈē מִקְרֶה accident
הַ ha הַ the
כְּסִיל֙ kkᵊsîl כְּסִיל insolent
גַּם־ gam- גַּם even
אֲנִ֣י ʔᵃnˈî אֲנִי i
יִקְרֵ֔נִי yiqrˈēnî קרה meet
וְ wᵊ וְ and
לָ֧מָּה lˈāmmā לָמָה why
חָכַ֛מְתִּי ḥāḵˈamtî חכם be wise
אֲנִ֖י ʔᵃnˌî אֲנִי i
אָ֣ז ʔˈāz אָז then
יֹותֵ֑ר yôṯˈēr יֹותֵר rest
וְ wᵊ וְ and
דִבַּ֣רְתִּי ḏibbˈartî דבר speak
בְ vᵊ בְּ in
לִבִּ֔י libbˈî לֵב heart
שֶׁ še שַׁ [relative]
גַּם־ ggam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
2:15. et dixi in corde meo si unus et stulti et meus occasus erit quid mihi prodest quod maiorem sapientiae dedi operam locutusque cum mente mea animadverti quod hoc quoque esset vanitas
And I said in my heart: If the death of the fool and mine shall be one, what doth it avail me, that I have applied myself more to the study of wisdom? And speaking with my own mind, I perceived that this also was vanity.
2:15. And I said in my heart: “If the death of both the foolish and myself will be one, how does it benefit me, if I have given myself more thoroughly to the work of wisdom?” And as I was speaking within my own mind, I perceived that this, too, is emptiness.
2:15. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also [is] vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Если смерть одинаково царствует над мудрым и глупым, оставляя в удел тому и другому жизнь в шеоле, лишенную размышления, знания и мудрости (9:10), то значение мудрости ничтожно. Она не может дать человеку счастья.
Adam Clarke: Commentary on the Bible - 1831
2:15: As it happeneth to the fool - Literally, "According as the event is to the fool, it happens to me, even me." There is a peculiar beauty and emphasis in the repetition of me. Having pointed out the advantages that wisdom has over folly, he takes this opportunity of reminding us of the danger of trusting too much to it, by showing that it is equally subject to the common accidents of life; and, therefore, incapable of making us completely happy. Having given his sentiments on this point in general terms, he proceeds to those particular instances wherein human prudence chiefly exerts itself; and shows how egregiously it is mistaken in every one of them - C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: even to me: Heb. to me
even to me: and why, Ecc 1:16, Ecc 1:18; Kg1 3:12
Then I: Ecc 2:1, Ecc 1:2, Ecc 1:14
John Gill
2:15 Then said I in my heart, as it happeneth to the fool, so it happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he looked over things in his mind, and considered what had befallen him, or what were his present circumstances, or what would be his case, especially at death; and said within himself, the same things happen to me, who have attained to the highest pitch of wisdom, as to the most errant fool; and therefore no true happiness can be in this sort of wisdom. The Targum paraphrases it thus,
"as it happened to Saul the son of Kish, the king who turned aside perversely, and kept not the commandment he received concerning Amalek, and his kingdom was taken from him; so shall it happen to me;''
and why was I then more wise? the Targum adds, than he, or than any other man, or even than a fool; why have I took so much pains to get wisdom? what am I the better for it? what happiness is there in it, seeing it gives me no advantage, preference, and excellency to a fool; or secures me from the events that befall me?
Then I said in my heart, that this also is vanity; this worldly wisdom has nothing solid and substantial in it, as well as pleasure; and it is a vain thing to seek happiness in it, since this is the case, that the events are the same to men that have it, as to one that has it not.
John Wesley
2:15 Why - What benefit have I by my wisdom?
Robert Jamieson, A. R. Fausset and David Brown
2:15 why was I--so anxious to become, &c. (2Chron 1:10).
Then--Since such is the case.
this--namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jer 8:9).
2:162:16: վասն զի ո՛չ գոյ յիշատակ իմաստնոյն ընդ անզգամի յաւիտեան. զի արդարեւ իսկ յաւուրցն որ գալոց են ամենայն ինչ մոռացօնք են. եւ զիա՞րդ մեռանիցի իմաստունն ընդ անմտին[8467]։[8467] Ոմանք. Քանզի ո՛չ գոյ... ընդ անմտին... վասն զի անդէն. կամ՝ արդէն իսկ յաւուրսն որ գա՛՛... ինչ մոռացեալ եղեւ։
16 որովհետեւ թէ՛ յիմարի եւ թէ՛ իմաստունի համար յաւիտենական յիշատակ չկայ: Արդարեւ, գալիք օրերին մոռացուելու է ամէն բան, եւ իմաստունը եւս պիտի մեռնի ինչպէս յիմարը:
16 Վասն զի ինչպէս անմիտին՝ նմանապէս իմաստունին Մնայուն յիշատակը չկայ։Վասն զի հիմա եղած բոլոր բաները Ապագային պիտի մոռցուին։Իմաստունը ի՞նչպէս կը մեռնի։Անմիտին պէս։
վասն զի ոչ գոյ յիշատակ իմաստնոյն ընդ անզգամին յաւիտեան. զի արդարեւ իսկ յաւուրսն որ գալոց են ամենայն ինչ մոռացօնք են. եւ զիա՞րդ մեռանիցի իմաստունն ընդ անմտին:

2:16: վասն զի ո՛չ գոյ յիշատակ իմաստնոյն ընդ անզգամի յաւիտեան. զի արդարեւ իսկ յաւուրցն որ գալոց են ամենայն ինչ մոռացօնք են. եւ զիա՞րդ մեռանիցի իմաստունն ընդ անմտին[8467]։
[8467] Ոմանք. Քանզի ո՛չ գոյ... ընդ անմտին... վասն զի անդէն. կամ՝ արդէն իսկ յաւուրսն որ գա՛՛... ինչ մոռացեալ եղեւ։
16 որովհետեւ թէ՛ յիմարի եւ թէ՛ իմաստունի համար յաւիտենական յիշատակ չկայ: Արդարեւ, գալիք օրերին մոռացուելու է ամէն բան, եւ իմաստունը եւս պիտի մեռնի ինչպէս յիմարը:
16 Վասն զի ինչպէս անմիտին՝ նմանապէս իմաստունին Մնայուն յիշատակը չկայ։Վասն զի հիմա եղած բոլոր բաները Ապագային պիտի մոռցուին։Իմաստունը ի՞նչպէս կը մեռնի։Անմիտին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 потому что мудрого не будут помнить вечно, как и глупого; в грядущие дни все будет забыто, и увы! мудрый умирает наравне с глупым.
2:16 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be μνήμη μνημη memory τοῦ ο the σοφοῦ σοφος wise μετὰ μετα with; amid τοῦ ο the ἄφρονος αφρων senseless εἰς εις into; for αἰῶνα αιων age; -ever καθότι καθοτι in that ἤδη ηδη already αἱ ο the ἡμέραι ημερα day αἱ ο the ἐρχόμεναι ερχομαι come; go τὰ ο the πάντα πας all; every ἐπελήσθη επιλανθανομαι forget καὶ και and; even πῶς πως.1 how ἀποθανεῖται αποθνησκω die ὁ ο the σοφὸς σοφος wise μετὰ μετα with; amid τοῦ ο the ἄφρονος αφρων senseless
2:16 כִּי֩ kˌî כִּי that אֵ֨ין ʔˌên אַיִן [NEG] זִכְרֹ֧ון ziḵrˈôn זִכָּרֹון remembrance לֶ le לְ to † הַ the חָכָ֛ם ḥāḵˈām חָכָם wise עִֽם־ ʕˈim- עִם with הַ ha הַ the כְּסִ֖יל kkᵊsˌîl כְּסִיל insolent לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in שֶׁ še שַׁ [relative] כְּבָ֞ר kkᵊvˈār כְּבָר long time הַ ha הַ the יָּמִ֤ים yyāmˈîm יֹום day הַ ha הַ the בָּאִים֙ bbāʔîm בוא come הַ ha הַ the כֹּ֣ל kkˈōl כֹּל whole נִשְׁכָּ֔ח niškˈāḥ שׁכח forget וְ wᵊ וְ and אֵ֛יךְ ʔˈêḵ אֵיךְ how יָמ֥וּת yāmˌûṯ מות die הֶ he הַ the חָכָ֖ם ḥāḵˌām חָכָם wise עִֽם־ ʕˈim- עִם with הַ ha הַ the כְּסִֽיל׃ kkᵊsˈîl כְּסִיל insolent
2:16. non enim erit memoria sapientis similiter ut stulti in perpetuum et futura tempora oblivione cuncta pariter obruent moritur doctus similiter et indoctusFor there shall be no remembrance of the wise no more than of the fool forever, and the times to come shall cover all things together with oblivion: the learned dieth in like manner as the unlearned.
16. For of the wise man, even as of the fool, there is no remembrance for ever; seeing that in the days to come all will have been already forgotten. And how doth the wise man die even as the fool!
2:16. For there will not be a remembrance in perpetuity of the wise, nor of the foolish. And the future times will cover everything together, with oblivion. The learned die in a manner similar to the unlearned.
2:16. For [there is] no remembrance of the wise more than of the fool for ever; seeing that which now [is] in the days to come shall all be forgotten. And how dieth the wise [man]? as the fool.
For [there is] no remembrance of the wise more than of the fool for ever; seeing that which now [is] in the days to come shall all be forgotten. And how dieth the wise [man]? as the fool:

2:16 потому что мудрого не будут помнить вечно, как и глупого; в грядущие дни все будет забыто, и увы! мудрый умирает наравне с глупым.
2:16
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
μνήμη μνημη memory
τοῦ ο the
σοφοῦ σοφος wise
μετὰ μετα with; amid
τοῦ ο the
ἄφρονος αφρων senseless
εἰς εις into; for
αἰῶνα αιων age; -ever
καθότι καθοτι in that
ἤδη ηδη already
αἱ ο the
ἡμέραι ημερα day
αἱ ο the
ἐρχόμεναι ερχομαι come; go
τὰ ο the
πάντα πας all; every
ἐπελήσθη επιλανθανομαι forget
καὶ και and; even
πῶς πως.1 how
ἀποθανεῖται αποθνησκω die
ο the
σοφὸς σοφος wise
μετὰ μετα with; amid
τοῦ ο the
ἄφρονος αφρων senseless
2:16
כִּי֩ kˌî כִּי that
אֵ֨ין ʔˌên אַיִן [NEG]
זִכְרֹ֧ון ziḵrˈôn זִכָּרֹון remembrance
לֶ le לְ to
הַ the
חָכָ֛ם ḥāḵˈām חָכָם wise
עִֽם־ ʕˈim- עִם with
הַ ha הַ the
כְּסִ֖יל kkᵊsˌîl כְּסִיל insolent
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
בְּ bᵊ בְּ in
שֶׁ še שַׁ [relative]
כְּבָ֞ר kkᵊvˈār כְּבָר long time
הַ ha הַ the
יָּמִ֤ים yyāmˈîm יֹום day
הַ ha הַ the
בָּאִים֙ bbāʔîm בוא come
הַ ha הַ the
כֹּ֣ל kkˈōl כֹּל whole
נִשְׁכָּ֔ח niškˈāḥ שׁכח forget
וְ wᵊ וְ and
אֵ֛יךְ ʔˈêḵ אֵיךְ how
יָמ֥וּת yāmˌûṯ מות die
הֶ he הַ the
חָכָ֖ם ḥāḵˌām חָכָם wise
עִֽם־ ʕˈim- עִם with
הַ ha הַ the
כְּסִֽיל׃ kkᵊsˈîl כְּסִיל insolent
2:16. non enim erit memoria sapientis similiter ut stulti in perpetuum et futura tempora oblivione cuncta pariter obruent moritur doctus similiter et indoctus
For there shall be no remembrance of the wise no more than of the fool forever, and the times to come shall cover all things together with oblivion: the learned dieth in like manner as the unlearned.
2:16. For there will not be a remembrance in perpetuity of the wise, nor of the foolish. And the future times will cover everything together, with oblivion. The learned die in a manner similar to the unlearned.
2:16. For [there is] no remembrance of the wise more than of the fool for ever; seeing that which now [is] in the days to come shall all be forgotten. And how dieth the wise [man]? as the fool.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Мудрый не может утешить себя и, так называемым, историческим бессмертием. С течением времени и он, подобно глупому, будет забыт. Смерть одинаково тяжела и для мудрого и для глупого.
Adam Clarke: Commentary on the Bible - 1831
2:16: There is no remembrance - The wise and the fool are equally subject to death; and, in most instances, they are equally forgotten. Time sweeps away all remembrances, except the very few out of millions which are preserved for a while in the page of history.
Albert Barnes: Notes on the Bible - 1834
2:16
Seeing that ... - Compare Ecc 1:11. Some render, "as in time past, so in days to come, all will be forgotten;" others, "because in the days to come all will have been long before forgotten."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: there is: Ecc 1:11; Exo 1:6, Exo 1:8; Psa 88:12, Psa 103:16; Mal 3:16
how: Ecc 6:8; Sa2 3:33; Psa 49:10; Heb 9:27
Carl Friedrich Keil and Franz Delitzsch
2:16
"For no remembrance of the wise, as of the fool, remains for ever; since in the days that are to come they are all forgotten. And how dieth the wise man: as the fool!" As in Eccles 1:11, so here זכרון is the principal form, not different from זכּרון. Having no remembrance forever, is equivalent to having no eternal endurance, having simply no onward existence (Eccles 9:6). עם is both times the comparat. combin., as at Eccles 7:11; Job 9:26; Job 37:18; cf. יחד, Ps 49:11. There are, indeed, individual historically great men, the memory of whom is perpetuated from generation to generation in words and in monuments; but these are exceptions, which do not always show that posterity is able to distinguish between wise men and fools. As a rule, men have a long appreciating recollection of the wise as little as they have of the fools, for long ago (vid., beshekvar, p. 640) in the coming days (כּב אבּ, accus. of the time, like the ellipt.הב, Is 27:6) all are forgotten; הכּל is, as at Ps 14:3, meant personally: the one as the other; and נשׁכּח is rendered by the Masora, like Ps 9:6, כּב אב, as the pausal form of the finite; but is perhaps thought of as part., denoting that which only in the coming days will become too soon a completed fact, since those who survive go from the burial of the one, as well as from that of the other, to the ordinary duties of the day. Death thus sinks the wise man, as it does the fool, in eternal oblivion; it comes to both, and brings the same to both, which extorted from the author the cry: How dieth the wise man? as the fool! Why is the fate which awaits both thus the same! This is the pointed, sarcastic איך (how!) of the satirical Mashal, e.g., Is 14:4; Ezek 26:17; and ימוּת is = moriendum est, as at 2Kings 3:3, moriendum erat. Rambach well: איך est h. l. particula admirationis super rei indignitate.
What happened to the author from this sorrowful discovery he now states.
Geneva 1599
2:16 For [there is] no remembrance of the wise more than of the fool (l) for ever; seeing that which now [is] in the days to come shall all be forgotten. And (m) how dieth the wise [man]? as the fool.
(l) Meaning, in this world.
(m) He wonders that men forget a wise man, being dead, as soon as they do a fool.
John Gill
2:16 For there is no remembrance of the wise more than of the fool for ever,.... The Targum interprets it, in the world to come; but even in this world the remembrance of a wise man, any more than of a fool, does not always last; a wise man may not only be caressed in life, but may be remembered after death for a while; the fame of him may continue for a little time, and his works and writings may be applauded; but by and by rises up another genius brighter than he, or at least is so thought, and outshines him; and then his fame is obscured, his writings are neglected and despised, and he and his works buried in oblivion; and this is the common course of things. This shows that Solomon is speaking of natural wisdom, and of man's being wise with respect to that; and his remembrance on that account; otherwise such who are truly good and wise, their memory is blessed; they are had in everlasting remembrance, and shall never be forgotten in this world, nor in that to come, when the memory of the wicked shall rot; whose names are only written in the dust Jer 17:13, and not in the Lamb's book of life;
seeing that which now is, in the days to come shall all be forgotten: what now is in the esteem of men, and highly applauded by them; what is in the mouths of men, and in their minds and memories, before long, future time, after the death of a man, as the Targum, or in some time after, will be thought of no more, and be as if it never had been, or as if there never had been such men in the world. Many wise men have been in the world, whose names are now unknown, and some their names only are known, and their works are lost; and others whose works remain, yet in no esteem: this is to be understood in general, and for the most part; otherwise there may be some few exceptions to this general observation.
And how dieth the wise man? as the fool; they are both liable to death; it is appointed for men, rinse or unwise, learned or unlearned, to die, and both do die; wisdom cannot secure a man from dying; and then wise and fools are reduced to the same condition and circumstances; all a man's learning, knowledge, and wisdom, cease when he dies, and he is just as another man is; in that day all his learned thoughts perish, and he is upon a level with the fool. Solomon, the wisest of men, died as others; a full proof of his own observation, and which his father made before him, Ps 49:10. But this is not true of one that is spiritually wise, or wise unto salvation; the death of a righteous man is different from the death of a wicked man; both die, yet not alike, not in like manner; the good man dies in Christ, he dies in faith, has hope in his death, and rises again to eternal life. The Targum is,
"and how shall the children of men say, that the end of the righteous is as the end of the wicked?''
John Wesley
2:16 For - Their memory, though it may flourish for a season, yet will in a little time be worn out; as we see it, most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost. As the fool - He must die as certainly as the fool.
Robert Jamieson, A. R. Fausset and David Brown
2:16 remembrance--a great aim of the worldly (Gen 11:4). The righteous alone attain it (Ps 112:6; Prov 10:7).
for ever--no perpetual memorial.
that which now is--MAURER, "In the days to come all things shall be now long ago forgotten."
2:172:17: Եւ ատեցի՛ ես զկեանս իմ. զի չա՛ր էր ինձ արարածն, որ արարեալն էր ՚ի ներքոյ արեգական. զի ամենայն ինչ ունայնութիւն է եւ յօժարութիւն ոգւոյ[8468]։ [8468] Ոմանք. Եւ ատեցի միանգամայն զկե՛՛... վասն զի չար էր ՚ի վերայ իմ արարածն որ արարաւն ՚ի ներ՛՛... ամենայն ինչ ընդունայնութիւն է եւ։
17 Ես ատեցի իմ կեանքը, որովհետեւ ինձ համար չար էին այն գործերը, որ կատարուել են արեգակի ներքոյ, քանի որ ամէն ինչ ունայնութիւն է եւ հոգու տանջանք:
17 Անոր համար այս կեանքէն զզուեցայ, Վասն զի արեւուն տակ եղած գործերը ինծի գէշ երեւցան, Քանզի ամէնքը ունայնութիւն ու հոգիի տանջանք են։
Եւ ատեցի ես զկեանս իմ. զի չար էր ինձ արարածն, որ արարեալ էր ի ներքոյ արեգական. զի ամենայն ինչ ունայնութիւն է եւ [21]յօժարութիւն ոգւոյ:

2:17: Եւ ատեցի՛ ես զկեանս իմ. զի չա՛ր էր ինձ արարածն, որ արարեալն էր ՚ի ներքոյ արեգական. զի ամենայն ինչ ունայնութիւն է եւ յօժարութիւն ոգւոյ[8468]։
[8468] Ոմանք. Եւ ատեցի միանգամայն զկե՛՛... վասն զի չար էր ՚ի վերայ իմ արարածն որ արարաւն ՚ի ներ՛՛... ամենայն ինչ ընդունայնութիւն է եւ։
17 Ես ատեցի իմ կեանքը, որովհետեւ ինձ համար չար էին այն գործերը, որ կատարուել են արեգակի ներքոյ, քանի որ ամէն ինչ ունայնութիւն է եւ հոգու տանջանք:
17 Անոր համար այս կեանքէն զզուեցայ, Վասն զի արեւուն տակ եղած գործերը ինծի գէշ երեւցան, Քանզի ամէնքը ունայնութիւն ու հոգիի տանջանք են։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 И возненавидел я жизнь, потому что противны стали мне дела, которые делаются под солнцем; ибо всё суета и томление духа!
2:17 καὶ και and; even ἐμίσησα μισεω hate σὺν συν with; [definite object marker] τὴν ο the ζωήν ζωη life; vitality ὅτι οτι since; that πονηρὸν πονηρος harmful; malignant ἐπ᾿ επι in; on ἐμὲ εμε me τὸ ο the ποίημα ποιημα product; poem τὸ ο the πεποιημένον ποιεω do; make ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that τὰ ο the πάντα πας all; every ματαιότης ματαιοτης superficiality καὶ και and; even προαίρεσις προαιρεσις spirit; wind
2:17 וְ wᵊ וְ and שָׂנֵ֨אתִי֙ śānˈēṯî שׂנא hate אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the חַיִּ֔ים ḥayyˈîm חַיִּים life כִּ֣י kˈî כִּי that רַ֤ע rˈaʕ רַע evil עָלַי֙ ʕālˌay עַל upon הַֽ hˈa הַ the מַּעֲשֶׂ֔ה mmaʕᵃśˈeh מַעֲשֶׂה deed שֶׁ še שַׁ [relative] נַּעֲשָׂ֖ה nnaʕᵃśˌā עשׂה make תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun כִּֽי־ kˈî- כִּי that הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole הֶ֖בֶל hˌevel הֶבֶל breath וּ û וְ and רְע֥וּת rᵊʕˌûṯ רְעוּת longing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
2:17. et idcirco taeduit me vitae meae videntem mala esse universa sub sole et cuncta vanitatem atque adflictionem spiritusAnd therefore I was weary of my life, when I saw that all things under the sun are evil, and all vanity and vexation of spirit.
17. So I hated life; because the work that is wrought under the sun was grievous unto me: for all is vanity and a striving after wind.
2:17. And, because of this, my life wearied me, since I saw that everything under the sun is evil, and everything is empty and an affliction of the spirit.
2:17. Therefore I hated life; because the work that is wrought under the sun [is] grievous unto me: for all [is] vanity and vexation of spirit.
Therefore I hated life; because the work that is wrought under the sun [is] grievous unto me: for all [is] vanity and vexation of spirit:

2:17 И возненавидел я жизнь, потому что противны стали мне дела, которые делаются под солнцем; ибо всё суета и томление духа!
2:17
καὶ και and; even
ἐμίσησα μισεω hate
σὺν συν with; [definite object marker]
τὴν ο the
ζωήν ζωη life; vitality
ὅτι οτι since; that
πονηρὸν πονηρος harmful; malignant
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὸ ο the
ποίημα ποιημα product; poem
τὸ ο the
πεποιημένον ποιεω do; make
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
ὅτι οτι since; that
τὰ ο the
πάντα πας all; every
ματαιότης ματαιοτης superficiality
καὶ και and; even
προαίρεσις προαιρεσις spirit; wind
2:17
וְ wᵊ וְ and
שָׂנֵ֨אתִי֙ śānˈēṯî שׂנא hate
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ hˈa הַ the
חַיִּ֔ים ḥayyˈîm חַיִּים life
כִּ֣י kˈî כִּי that
רַ֤ע rˈaʕ רַע evil
עָלַי֙ ʕālˌay עַל upon
הַֽ hˈa הַ the
מַּעֲשֶׂ֔ה mmaʕᵃśˈeh מַעֲשֶׂה deed
שֶׁ še שַׁ [relative]
נַּעֲשָׂ֖ה nnaʕᵃśˌā עשׂה make
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
הֶ֖בֶל hˌevel הֶבֶל breath
וּ û וְ and
רְע֥וּת rᵊʕˌûṯ רְעוּת longing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
2:17. et idcirco taeduit me vitae meae videntem mala esse universa sub sole et cuncta vanitatem atque adflictionem spiritus
And therefore I was weary of my life, when I saw that all things under the sun are evil, and all vanity and vexation of spirit.
2:17. And, because of this, my life wearied me, since I saw that everything under the sun is evil, and everything is empty and an affliction of the spirit.
2:17. Therefore I hated life; because the work that is wrought under the sun [is] grievous unto me: for all [is] vanity and vexation of spirit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Факт смерти, господствующей одинаково над мудрыми и глупыми, настолько поразил сознание и нравственное чувство Екклезиаста, что жизнь потеряла в его глазах свою ценность, свой смысл, стала для него предметом ненависти и отвращения. Не важно то, пережил ли Екклезиаст такое состояние в действительности или пришел к этому выводу теоретически, путем наблюдения и размышления; несомненно то, что человек, ищущий полного счастья в границах земного бытия, ставящий себе идеалы в пределах эмпирических фактов, неизбежно приходит к полному разочарованию и, в конце концов, к крайнему пессимизму. Эмпирическое, чувственное миросозерцание не в состоянии вместить в себе вечных идеалов человечества и, потому, рождает в нем ощущение ничтожества, бесцельности существования. Все эти идеалы неумолимо разрушаются уже одним фактом смерти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. 18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. 20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun. 21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil. 22 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? 23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity. 24 There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. 25 For who can eat, or who else can hasten hereunto, more than I? 26 For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
Business is a thing that wise men have pleasure in. They are in their element when they are in their business, and complain if they be out of business. They may sometimes be tired with their business, but they are not weary of it, nor willing to leave it off. Here therefore one would expect to have found the good that men should do, but Solomon tried this too; after a contemplative life and a voluptuous life, he betook himself to an active life, and found no more satisfaction in it than in the other; still it is all vanity and vexation of spirit, of which he gives an account in these verses, where observe,
I. What the business was which he made trial of; it was business under the sun (v. 17-20), about the things of this world, sublunary things, the riches, honours, and pleasures of this present time; it was the business of a king. There is business above the sun, perpetual business, which is perpetual blessedness; what we do in conformity to that business (doing God's will as it is done in heaven) and in pursuance of that blessedness, will turn to a good account; we shall have no reason to hate that labour, nor to despair of it. But it is labour under the sun, labour for the meat that perishes (John vi. 27; Isa. lv. 2), that Solomon here speaks of with so little satisfaction. It was the better sort of business, not that of the hewers of wood and drawers of water (it is not so strange if men hate all that labour), but it was in wisdom, and knowledge, and equity, v. 21. It was rational business, which related to the government of his kingdom and the advancement of its interests. It was labour managed by the dictates of wisdom, of natural and acquired knowledge, and the directions of justice. It was labour at the council-board and in the courts of justice. It was labour wherein he showed himself wise (v. 19), which as much excels the labour wherein men only show themselves strong as the endowments of the mind, by which we are allied to angels, do those of the body, which we have in common with the brutes. That which many people have in their eye more than any thing else, in the prosecution of their worldly business, is to show themselves wise, to get the reputation of ingenious men and men of sense and application.
II. His falling out with this business. He soon grew weary of it. 1. He hated all his labour, because he did not meet with that satisfaction in which he expected. After he had had his fine houses, and gardens, and water-works, awhile, he began to nauseate them, and look upon them with contempt, as children, who are eager for a toy and fond of it at first, but, when they have played with it awhile, are weary of it, and throw it away, and must have another. This expresses not a gracious hatred of these things, which is our duty, to love them less than God and religion (Luke xiv. 26), nor a sinful hatred of them, which is our folly, to be weary of the place God has assigned us and the work of it, but a natural hatred of them, arising from a surfeit upon them and a sense of disappointment in them. 2. He caused his heart to despair of all his labour (v. 20); he took pains to possess himself with a deep sense of the vanity of worldly business, that it would not bring in the advantage and satisfaction he had formerly flattered himself with the hopes of. Our hearts are very loth to quit their expectations of great things from the creature; we must go about, must fetch a compass, in arguing with them, to convince them that there is not that in the things of this world which we are apt to promise ourselves from them. Have we so often bored and sunk into this earth for some rich mine of satisfaction, and found not the least sign or token of it, but been always frustrated in the search, and shall we not at length set our hearts at rest and despair of ever finding it? 3. He came to that, at length, that he hated life itself (v. 17), because it is subject to so many toils and troubles, and a constant series of disappointments. God had given Solomon such largeness of heart, and such vast capacities of mind, that he experienced more than other men of the unsatisfying nature of all the things of this life and their insufficiency to make him happy. Life itself, that is so precious to a man, and such a blessing to a good man, may become a burden to a man of business.
III. The reasons of this quarrel with his life and labours. Two things made him weary of them:--
1. That his business was so great a toil to himself: The work that he had wrought under the sun was grievous unto him, v. 17. His thoughts and cares about it, and that close and constant application of mind which was requisite to it, were a burden and fatigue to him, especially when he grew old. It is the effect of a curse on that we are to work upon. Our business is said to be the work and toil of our hands, because of the ground which the Lord had cursed (Gen. v. 29) and of the weakening of the faculties we are to work with, and of the sentence pronounced on us, that in the sweat of our face we must eat bread. Our labour is called the vexation of our heart (v. 22); it is to most a force upon themselves, so natural is it to us to love our ease. A man of business is described to be uneasy both in his going out and his coming in, v. 23. (1.) He is deprived of his pleasure by day, for all his days are sorrow, not only sorrowful, but sorrow itself, nay, many sorrows and various; his travail, or labour, all day, is grief. Men of business ever and anon meet with that which vexes them, and is an occasion of anger or sorrow to them. Those that are apt to fret find that the more dealings they have in the world the oftener they are made to fret. The world is a vale of tears, even to those that have much of it. Those that labour are said to be heavy-laden, and are therefore called to come to Christ for rest, Matt. xi. 28. (2.) He is disturbed in his repose by night. When he is overcome with the hurries of the day, and hopes to find relief when he lays his head on his pillow, he is disappointed there; cares hold his eyes waking, or, if he sleep, yet his heart wakes, and that takes no rest in the night. See what fools those are that make themselves drudges to the world, and do not make God their rest; night and day they cannot but be uneasy. So that, upon the whole matter, it is all vanity, v. 17. This is vanity in particular (v. 19, 23), nay, it is vanity and a great evil, v. 21. It is a great affront to God and a great injury to themselves, therefore a great evil; it is a vain thing to rise up early and sit up late in pursuit of this world's goods, which were never designed to be our chief good.
2. That the gains of his business must all be left to others. Prospect of advantage is the spring of action and the spur of industry; therefore men labour, because they hope to get by it; if the hope fail, the labour flags; and therefore Solomon quarrelled with all the works, the great works, he had made, because they would not be of any lasting advantage to himself. (1.) He must leave them. He could not at death take them away with him, nor any share of them, nor should he return any more to them (Job vii. 10), nor would the remembrance of them do him any good, Luke xvi. 25. But I must leave all to the man that shall be after me, to the generation that comes up in the room of that which is passing away. As there were many before us, who built the houses that we live in, and into whose purchases and labours we have entered, so there shall be many after us, who shall live in the houses that we build, and enjoy the fruit of our purchases and labours. Never was land lost for want of an heir. To a gracious soul this is no uneasiness at all; why should we grudge others their turn in the enjoyments of this world, and not rather be pleased that, when we are gone, those that come after us shall fare the better for our wisdom and industry? But to a worldly mind, that seeks for its own happiness in the creature, it is a great vexation to think of leaving the beloved pelf behind, at this uncertainty. (2.) He must leave them to those that would never have taken so much pains for them, and will there by excuse himself from taking any pains. He that raised the estate did it by labouring in wisdom, and knowledge, and equity; but he that enjoys it and spends it (it may be) has not laboured therein (v. 21), and, more than that, never will. The bee toils to maintain the drone. Nay, it proves a snare to him: it is left him for his portion, which he rests in, and takes up with; and miserable he is in being put off with it for a portion. Whereas, if an estate had not come to him thus easily, who knows but he might have been both industrious and religious? Yet we ought not to perplex ourselves about this, since it may prove otherwise, that what is well got may come to one that will use it well and do good with it. (3.) He knows not whom he must leave it to (for God makes heirs), or at least what he will prove to whom he leaves it, whether a wise man or a fool, a wise man that will make it more or a fool that will bring it to nothing; yet he shall have rule over all my labour, and foolishly undo that which his father wisely did. It is probable that Solomon wrote this very feelingly, being afraid what Rehoboam would prove. St Jerome, in his commentary on this passage, applies this to the good books which Solomon wrote, in which he had shown himself wise, but he knew not into whose hands they would fall, perhaps into the hands of a fool, who, according to the perverseness of his heart, makes a bad use of what was well written. So that, upon the whole matter, he asks (v. 22), What has man of all his labour? What has he to himself and to his own use? What has he that will go with him into another world?
IV. The best use which is therefore to be made of the wealth of this world, and that is to use it cheerfully, to take the comfort of it, and do good with it. With this he concludes the chapter, v. 24-26. There is no true happiness to be found in these things. They are vanity, and, if happiness be expected from them, the disappointment will be vexation of spirit. But he will put us in a way to make the best of them, and to avoid the inconveniences he had observed. We must neither over-toil ourselves, so as, in pursuit of more, to rob ourselves of the comfort of what we have, nor must we over-hoard for hereafter, nor lose our own enjoyment of what we have to lay it up for those that shall come after us, but serve ourselves out of it first. Observe,
1. What that good is which is here recommended to us; and which is the utmost pleasure and profit we can expect or extract from the business and profit of this world, and the furthest we can go to rescue it from its vanity and the vexation that is in it. (1.) We must do our duty with them, and be more in care how to use an estate well, for the ends for which we were entrusted with it, than how to raise or increase an estate. This is intimated v. 26, where those only are said to have the comfort of this life who are good in God's sight, and again, good before God, truly good, as Noah, whom God saw righteous before him. We must set God always before us, and give diligence in every thing to approve ourselves to him. The Chaldee-paraphrase says, A man should make his soul to enjoy good by keeping the commandments of God and walking in the ways that are right before him, and (v. 25) by studying the words of the law, and being in care about the day of the great judgment that is to come. (2.) We must take the comfort of them. These things will not make a happiness for the soul; all the good we can have out of them is for the body, and if we make use of them for the comfortable support of that, so that it may be fit to serve the soul and able to keep pace with it in the service of God, then they turn to a good account. There is therefore nothing better for a man, as to these things, than to allow himself a sober cheerful use of them, according as his rank and condition are, to have meat and drink out of them for himself, his family, his friends, and so delight his senses and make his soul enjoy good, all the good that is to be had out of them; do not lose that, in pursuit of that good which is not to be had out of them. But observe, He would not have us to give up business, and take our ease, that we may eat and drink; no, we must enjoy good in our labour; we must use these things, not to excuse us from, but to make us diligent and cheerful in, our worldly business. (3.) We must herein acknowledge God; we must see that it is from the hand of God, that is, [1.] The good things themselves that we enjoy are so, not only the products of his creating power, but the gifts of his providential bounty to us. And then they are truly pleasant to us when we take them from the hand of God as a Father, when we eye his wisdom giving us that which is fittest for us, and acquiesce in it, and taste his love and goodness, relish them, and are thankful for them. [2.] A heart to enjoy them is so; this is the gift of God's grace. Unless he give us wisdom to make a right use of what he has, in his providence, bestowed upon us, and withal peace of conscience, that we may discern God's favour in the world's smiles, we cannot make our souls enjoy any good in them.
2. Why we should have this in our eye, in the management of ourselves as to this world, and look up to God for it. (1.) Because Solomon himself, with all his possessions, could aim at no more and desire no better (v. 25): "Who can hasten to this more than I? This is that which I was ambitious of: I wished for no more; and those that have but little, in comparison with what I have, may attain to this, to be content with what they have and enjoy the good of it." Yet Solomon could not obtain it by his own wisdom, without the special grace of God, and therefore directs us to expect it from the hand of God and pray to him for it. (2.) Because riches are a blessing or a curse to a man according as he has or has not a heart to make good use of them. [1.] God makes them a reward to a good man, if with them he give him wisdom, and knowledge, and joy, to enjoy them cheerfully himself and to communicate them charitably to others. To those who are good in God's sight, who are of a good spirit, honest and sincere, pay a deference to their God and have a tender concern for all mankind, God will give wisdom and knowledge in this world, and joy with the righteous in the world to come; so the Chaldee. Or he will give that wisdom and knowledge in things natural, moral, political, and divine, which will be a constant joy and pleasure to them. [2.] He makes them a punishment to a bad man if he denies him a heart to take the comfort of them, for they do but tantalize him and tyrannize over him: To the sinner God gives by travail, by leaving him to himself and his own foolish counsels, to gather and to heap up that, which, as to himself, will not only burden him like thick clay (Hab. ii. 6), but be a witness against him and eat his flesh as it were fire (Jam. v. 3); while God designs, by an overruling providence, to give it to him that is good before him; for the wealth of the sinner is laid up for the just, and gathered for him that will pity the poor. Note, First, Godliness, with contentment, is great gain; and those only have true joy that are good in God's sight, and that have it from him and in him. Secondly, Ungodliness is commonly punished with discontent and an insatiable covetousness, which are sins that are their own punishment. Thirdly, When God gives abundance to wicked men it is with design to force them to a resignation in favour of his own children, when they are of age and ready for it, as the Canaanites kept possession of the good land till the time appointed for Israel's entering upon it. [3.] The burden of the song is still the same: This is also vanity and vexation of spirit. It is vanity, at the best, even to the good man; when he has all that the sinner has scraped together it will not make him happy without something else; but it is vexation of spirit to the sinner to see what he had laid up enjoyed by him that is good in God's sight, and therefore evil in his. So that, take it which way you will, the conclusion is firm, All is vanity and vexation of spirit.
Adam Clarke: Commentary on the Bible - 1831
2:17: Therefore I hated life - את החיים et hachaiyim, the lives, both of the wise, the mad man, and the fool. Also all the stages of life, the child, the man, and the sage. There was nothing in it worth pursuing, no period worth re-living and no hope that if this were possible I could again be more successful.
Albert Barnes: Notes on the Bible - 1834
2:17
I hated life - Compare this expression, extorted from Solomon by the perception of the vanity of his wisdom and greatness, with Rom 8:22-23. The words of Moses Num 11:15, and of Job Job 3:21; Job 6:9, are scarcely less forcible. With some people, this feeling is a powerful motive to conversion Luk 14:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: I hated: Num 11:15; Kg1 19:4; Job 3:20-22, Job 7:15, Job 7:16, Job 14:13; Jer 20:14-18; Jon 4:3, Jon 4:8; Phi 1:23-25
work: Ecc 1:14, Ecc 3:16; Eze 3:14; Hab 1:3
for: Ecc 2:11, Ecc 2:22, Ecc 6:9; Psa 89:47
Carl Friedrich Keil and Franz Delitzsch
2:17
"The life became hateful to me; for the work which man accomplsihes under the sun was grievous to me: because all is vain and windy effort." He hated life; and the labour which is done under the sun, i.e., the efforts of men, including the fate that befalls men, appeared to him to be evil (repugnant). The lxx translate: πονηρὸν επ ̓ ἐμέ; the Venet.: κακὸν ἐπ ̓ ἐμοί; and thus Hitzig: as a woeful burden lying on me. But עלי רע is to be understood after tov al, Esther 3:9, etc., cf. Ps 16:6, and as synon. with בּעיני or לפני (cf. Dan. 3:32), according to which Symmachus: κακὸν γάρ μοι ἐφάνη. This al belongs to the more modern usus loq., cf. Ewald, 217i. The end of the song was also again the grievous ceterum censeo: Vanity, and a labour which has wind as its goal, wind as its fruit.
John Gill
2:17 Therefore I hated life,.... Not strictly and simply understood, since life is the gift of God; and a great blessing it is, more than raiment, and so dear to a man, that he will give all he has for it: but comparatively, in comparison of the lovingkindness of God, which is better than life; or in comparison of eternal life, which a good man desires to depart from this world, for the sake of enjoying it. The sense seems to be this, that since the case of wise men and fools was equal, he had the less love for life, the less regard to it, the less desire to continue in it; no solid happiness being to be enjoyed in anything under the sun: though some think that he was even weary of life, impatient of it, as Job, Jonah, and others have been. The Targum is,
"I hate all evil life:''
Alshech interprets it of the good things of this world, which were the cause of hurt unto him; and Aben Ezra understands, by life, living persons;
because the work that is wrought under the sun is grievous unto me; which was either wrought by himself; particularly his hard studies, and eager pursuits after knowledge and wisdom, which were a weariness to his flesh; or which were done by others, especially evil ones: so the Targum,
"for evil to me is an evil work, which is done by the children of men under the sun in this world;''
for all is vanity and vexation of spirit; See Gill on Eccles 1:14.
John Wesley
2:17 Life - My life was a burden to me. Is grievous - All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Hos 2:6-7; Lk 15:17-18).
grievous unto me-- (Job 10:1).
2:182:18: Եւ ատեցի ես զամենայն վաստակս իմ զոր ջանացայ ընդ արեգակամբ, զի թողում ես զնա մարդոյ՝ որ լինելո՛ց է յետ իմ[8469]։ [8469] Ոմանք. ՚Ի ներքոյ արեգականս. վասն զի թողում զայն մարդոյ... զկնի իմ։
18 Ես ատեցի իմ ամբողջ վաստակը, որ արել էի արեգակի տակ, քանի որ ես այն թողնելու եմ մի մարդու, որ գալու է ինձնից յետոյ:
18 Ես արեւուն տակ քաշած բոլոր աշխատութենէս զզուեցայ, Քանզի ինձմէ ետքը գալու մարդուն պիտի թողում զանիկա։
Եւ ատեցի ես զամենայն վաստակս իմ զոր ջանացայ ընդ արեգակամբ, զի թողում ես զնա մարդոյ` որ լինելոց է յետ իմ:

2:18: Եւ ատեցի ես զամենայն վաստակս իմ զոր ջանացայ ընդ արեգակամբ, զի թողում ես զնա մարդոյ՝ որ լինելո՛ց է յետ իմ[8469]։
[8469] Ոմանք. ՚Ի ներքոյ արեգականս. վասն զի թողում զայն մարդոյ... զկնի իմ։
18 Ես ատեցի իմ ամբողջ վաստակը, որ արել էի արեգակի տակ, քանի որ ես այն թողնելու եմ մի մարդու, որ գալու է ինձնից յետոյ:
18 Ես արեւուն տակ քաշած բոլոր աշխատութենէս զզուեցայ, Քանզի ինձմէ ետքը գալու մարդուն պիտի թողում զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 И возненавидел я весь труд мой, которым трудился под солнцем, потому что должен оставить его человеку, который будет после меня.
2:18 καὶ και and; even ἐμίσησα μισεω hate ἐγὼ εγω I σὺν συν with; [definite object marker] πάντα πας all; every μόχθον μοχθος toil μου μου of me; mine ὃν ος who; what ἐγὼ εγω I μοχθῶ μοχθεω under; by τὸν ο the ἥλιον ηλιος sun ὅτι οτι since; that ἀφίω αφιημι dismiss; leave αὐτὸν αυτος he; him τῷ ο the ἀνθρώπῳ ανθρωπος person; human τῷ ο the γινομένῳ γινομαι happen; become μετ᾿ μετα with; amid ἐμέ εμε me
2:18 וְ wᵊ וְ and שָׂנֵ֤אתִֽי śānˈēṯˈî שׂנא hate אֲנִי֙ ʔᵃnˌî אֲנִי i אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲמָלִ֔י ʕᵃmālˈî עָמָל labour שֶׁ še שַׁ [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i עָמֵ֖ל ʕāmˌēl עָמֵל labouring תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun שֶׁ֣ šˈe שַׁ [relative] אַנִּיחֶ֔נּוּ ʔannîḥˈennû נוח settle לָ lā לְ to † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind שֶׁ še שַׁ [relative] יִּהְיֶ֥ה yyihyˌeh היה be אַחֲרָֽי׃ ʔaḥᵃrˈāy אַחַר after
2:18. rursum detestatus sum omnem industriam meam quae sub sole studiosissime laboravi habiturus heredem post meAgain I hated all my application wherewith I had earnestly laboured under the sun, being like to have an heir after me,
18. And I hated all my labour wherein I laboured under the sun: seeing that I must leave it unto the man that shall be after me.
2:18. Again, I detested all my efforts, by which I had earnestly labored under the sun, to be taken up by an heir after me,
2:18. Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me:

2:18 И возненавидел я весь труд мой, которым трудился под солнцем, потому что должен оставить его человеку, который будет после меня.
2:18
καὶ και and; even
ἐμίσησα μισεω hate
ἐγὼ εγω I
σὺν συν with; [definite object marker]
πάντα πας all; every
μόχθον μοχθος toil
μου μου of me; mine
ὃν ος who; what
ἐγὼ εγω I
μοχθῶ μοχθεω under; by
τὸν ο the
ἥλιον ηλιος sun
ὅτι οτι since; that
ἀφίω αφιημι dismiss; leave
αὐτὸν αυτος he; him
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τῷ ο the
γινομένῳ γινομαι happen; become
μετ᾿ μετα with; amid
ἐμέ εμε me
2:18
וְ wᵊ וְ and
שָׂנֵ֤אתִֽי śānˈēṯˈî שׂנא hate
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲמָלִ֔י ʕᵃmālˈî עָמָל labour
שֶׁ še שַׁ [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
עָמֵ֖ל ʕāmˌēl עָמֵל labouring
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
שֶׁ֣ šˈe שַׁ [relative]
אַנִּיחֶ֔נּוּ ʔannîḥˈennû נוח settle
לָ לְ to
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
שֶׁ še שַׁ [relative]
יִּהְיֶ֥ה yyihyˌeh היה be
אַחֲרָֽי׃ ʔaḥᵃrˈāy אַחַר after
2:18. rursum detestatus sum omnem industriam meam quae sub sole studiosissime laboravi habiturus heredem post me
Again I hated all my application wherewith I had earnestly laboured under the sun, being like to have an heir after me,
2:18. Again, I detested all my efforts, by which I had earnestly labored under the sun, to be taken up by an heir after me,
2:18. Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: С мыслью о смерти, до некоторой степени, могла бы примирить человека уверенность, что созданное им не умрет, но послужит основанием, на котором последующие поколения возведут прочное здание человеческого счастья. Но и этой уверенности нет у человека, так как он не знает, какой будет его наследник и преемник, продолжит ли он или разрушит его дело.
Adam Clarke: Commentary on the Bible - 1831
2:18: I hated all my labor - Because,
1. It has not answered the end for which it was instituted.
2. I can enjoy the fruits of it but a short time.
3. I must leave it to others, and know not whether a wise man, a knave, or a fool will possess it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: I hated: Ecc 2:4-9, Ecc 1:13, Ecc 4:3, Ecc 5:18, Ecc 9:9
taken: Heb. laboured
I should: Ecc 2:26, Ecc 5:13, Ecc 5:14; Kg1 11:11-13; Psa 17:14, Psa 39:6, Psa 49:10; Luk 12:20, Luk 16:27, Luk 16:28; Act 20:29, Act 20:30; Co1 3:10
Carl Friedrich Keil and Franz Delitzsch
2:18
"And I hated all my labour with which I laboured under the sun, that I should leave it to the man who shall be after me;" i.e., not: who shall come into existence after me, but: who shall occupy my place after me. The fiction discovers itself here in the expression: "The king," who would not thus express himself indefinitely and unsympathetically regarding his son and successor on the throne, is stripped of his historical individuality. The first and third שׁ are relat. pron. (quem, after the schema egymologicum עמל עמל, Eccles 2:11, Eccles 9:9, and qui), the second is relat. conj. (eo) quod. The suffix of שׁאן refers to the labour in the sense of that which is obtained by wearisome labour, accomplished or collected with labour; cf. כּח, product, fruit, Gen 4:12; עבודה, effect, Is 32:17.
How this man will be circumstanced who will have at his disposal that for which he has not laboured, is uncertain.
John Gill
2:18 Yea, I hated all my labour which I had taken under the sun,.... The great works he made, the houses he built; the vineyards, gardens, and orchards he planted, &c. what he got by his labour, his riches and wealth; and what he also got, not by the labour of his hands, but of his mind. Some understand this of the books he wrote; which were a weariness to his body, and fatigue to his mind; and which he might fear some persons would make an ill use of: Aben Ezra interprets it of his labour in this book. All which he had no great regard unto, since it was to be left to another;
because I should leave it unto the man that shall be after me; because he could not enjoy the fruits of his labour himself, at least but a very short time: but must be obliged to leave all to another, his possessions, estates, riches, and treasure; which a man cannot carry with him when he dies, but must leave all behind him, to his heirs and successors (x). The Targum is,
"because I shall leave it to Rehoboam my son, who shall come after me; and Jeroboam his servant shall come and take ten tribes out of his hands, and possess half the kingdom.''
(x) "Rape, congere, aufer, posside, relinquendum est." Martial. Epigr. l. 8. Ep. 43.
John Wesley
2:18 All my labour - All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because - Because I must, and that everlastingly, leave them all behind me.
Robert Jamieson, A. R. Fausset and David Brown
2:18 One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (1Chron 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki. 12:1-18; 3Kings 14:21-31).
2:192:19: Եւ ո՞վ գիտէ՝ իմաստո՛ւն լինիցի թէ անմիտ. եւ կամ իշխելո՞ց իցէ ամենայն վաստակոցն իմոց զոր եսն վաստակեցի, եւ յորս իմաստնացայ ընդ արեգակամբ. սակայն եւ ա՛յս ունայնութիւն է[8470]։[8470] Ոմանք. Եւ իշխիցէ ամենայն վաս՛՛... զոր ջանացայ, եւ յորս։
19 Եւ ո՞վ գիտէ, իմաստո՞ւն է լինելու նա, թէ՞ յիմար, կամ՝ տիրելո՞ւ է արդեօք իմ բոլոր վաստակին, որ ես վաստակեցի եւ որի շնորհիւ էլ իմաստուն դարձայ արեգակի ներքոյ. սակայն սա եւս ունայնութիւն է:
19 Ո՛վ գիտէ թէ անիկա իմաստո՞ւն պիտի ըլլայ թէ անմիտ։Բայց պիտի տիրէ իմ բոլոր աշխատութիւններուս վրայ, Որոնք արեւուն տակ կատարեցի, Որոնց մէջ իմաստութիւն ցուցուցի։Ասիկա ալ ունայնութիւն է։
Եւ ո՞վ գիտէ իմաստուն լինիցի թէ անմիտ, եւ կամ իշխելո՞ց իցէ ամենայն վաստակոցն իմոց զոր եսն վաստակեցի, եւ յորս իմաստնացայ ընդ արեգակամբ. սակայն եւ այս ունայնութիւն է:

2:19: Եւ ո՞վ գիտէ՝ իմաստո՛ւն լինիցի թէ անմիտ. եւ կամ իշխելո՞ց իցէ ամենայն վաստակոցն իմոց զոր եսն վաստակեցի, եւ յորս իմաստնացայ ընդ արեգակամբ. սակայն եւ ա՛յս ունայնութիւն է[8470]։
[8470] Ոմանք. Եւ իշխիցէ ամենայն վաս՛՛... զոր ջանացայ, եւ յորս։
19 Եւ ո՞վ գիտէ, իմաստո՞ւն է լինելու նա, թէ՞ յիմար, կամ՝ տիրելո՞ւ է արդեօք իմ բոլոր վաստակին, որ ես վաստակեցի եւ որի շնորհիւ էլ իմաստուն դարձայ արեգակի ներքոյ. սակայն սա եւս ունայնութիւն է:
19 Ո՛վ գիտէ թէ անիկա իմաստո՞ւն պիտի ըլլայ թէ անմիտ։Բայց պիտի տիրէ իմ բոլոր աշխատութիւններուս վրայ, Որոնք արեւուն տակ կատարեցի, Որոնց մէջ իմաստութիւն ցուցուցի։Ասիկա ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 И кто знает: мудрый ли будет он, или глупый? А он будет распоряжаться всем трудом моим, которым я трудился и которым показал себя мудрым под солнцем. И это суета!
2:19 καὶ και and; even τίς τις.1 who?; what? οἶδεν οιδα aware εἰ ει if; whether σοφὸς σοφος wise ἔσται ειμι be ἢ η or; than ἄφρων αφρων senseless καὶ και and; even ἐξουσιάζεται εξουσιαζω influence; have authority ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil μου μου of me; mine ᾧ ος who; what ἐμόχθησα μοχθεω and; even ᾧ ος who; what ἐσοφισάμην σοφιζω make wise; sophisticated ὑπὸ υπο under; by τὸν ο the ἥλιον ηλιος sun καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality
2:19 וּ û וְ and מִ֣י mˈî מִי who יֹודֵ֗עַ yôḏˈēₐʕ ידע know הֶֽ hˈe הֲ [interrogative] חָכָ֤ם ḥāḵˈām חָכָם wise יִהְיֶה֙ yihyˌeh היה be אֹ֣ו ʔˈô אֹו or סָכָ֔ל sāḵˈāl סָכָל foolish וְ wᵊ וְ and יִשְׁלַט֙ yišlˌaṭ שׁלט dominate בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלִ֔י ʕᵃmālˈî עָמָל labour שֶֽׁ šˈe שַׁ [relative] עָמַ֥לְתִּי ʕāmˌaltî עמל labour וְ wᵊ וְ and שֶׁ še שַׁ [relative] חָכַ֖מְתִּי ḥāḵˌamtî חכם be wise תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun גַּם־ gam- גַּם even זֶ֖ה zˌeh זֶה this הָֽבֶל׃ hˈāvel הֶבֶל breath
2:19. quem ignoro utrum sapiens an stultus futurus sit et dominabitur in laboribus meis quibus desudavi et sollicitus fui et est quicquam tam vanumWhom I know not whether he will be a wise man or a fool, and he shall have rule over all my labours with which I have laboured and been solicitous: and is there anything so vain?
19. And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed wisdom under the sun. This also is vanity.
2:19. though I know not whether he will be wise or foolish. And yet he will have power over my labors, in which I have toiled and been anxious. And is there anything else so empty?
2:19. And who knoweth whether he shall be a wise [man] or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This [is] also vanity.
And who knoweth whether he shall be a wise [man] or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This [is] also vanity:

2:19 И кто знает: мудрый ли будет он, или глупый? А он будет распоряжаться всем трудом моим, которым я трудился и которым показал себя мудрым под солнцем. И это суета!
2:19
καὶ και and; even
τίς τις.1 who?; what?
οἶδεν οιδα aware
εἰ ει if; whether
σοφὸς σοφος wise
ἔσται ειμι be
η or; than
ἄφρων αφρων senseless
καὶ και and; even
ἐξουσιάζεται εξουσιαζω influence; have authority
ἐν εν in
παντὶ πας all; every
μόχθῳ μοχθος toil
μου μου of me; mine
ος who; what
ἐμόχθησα μοχθεω and; even
ος who; what
ἐσοφισάμην σοφιζω make wise; sophisticated
ὑπὸ υπο under; by
τὸν ο the
ἥλιον ηλιος sun
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
2:19
וּ û וְ and
מִ֣י mˈî מִי who
יֹודֵ֗עַ yôḏˈēₐʕ ידע know
הֶֽ hˈe הֲ [interrogative]
חָכָ֤ם ḥāḵˈām חָכָם wise
יִהְיֶה֙ yihyˌeh היה be
אֹ֣ו ʔˈô אֹו or
סָכָ֔ל sāḵˈāl סָכָל foolish
וְ wᵊ וְ and
יִשְׁלַט֙ yišlˌaṭ שׁלט dominate
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֲמָלִ֔י ʕᵃmālˈî עָמָל labour
שֶֽׁ šˈe שַׁ [relative]
עָמַ֥לְתִּי ʕāmˌaltî עמל labour
וְ wᵊ וְ and
שֶׁ še שַׁ [relative]
חָכַ֖מְתִּי ḥāḵˌamtî חכם be wise
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
גַּם־ gam- גַּם even
זֶ֖ה zˌeh זֶה this
הָֽבֶל׃ hˈāvel הֶבֶל breath
2:19. quem ignoro utrum sapiens an stultus futurus sit et dominabitur in laboribus meis quibus desudavi et sollicitus fui et est quicquam tam vanum
Whom I know not whether he will be a wise man or a fool, and he shall have rule over all my labours with which I have laboured and been solicitous: and is there anything so vain?
2:19. though I know not whether he will be wise or foolish. And yet he will have power over my labors, in which I have toiled and been anxious. And is there anything else so empty?
2:19. And who knoweth whether he shall be a wise [man] or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This [is] also vanity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: A wise man or a fool? - Alas! Solomon, the wisest of all men, made the worst use of his wisdom, had three hundred wives and seven hundred concubines, and yet left but one son behind him, to possess his estates and his throne, and that one was the silliest of fools!
Albert Barnes: Notes on the Bible - 1834
2:19
Labour - Compare Ecc 2:4-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: who knoweth: Ecc 3:22; Kg1 12:14-20, Kg1 14:25-28; Ch2 10:13-16, Ch2 12:9, Ch2 12:10
wise under: Ecc 9:13; Luk 16:8; Jam 1:17, Jam 3:17
Carl Friedrich Keil and Franz Delitzsch
2:19
"And who knoweth whether he shall be wise or foolish? and he will have power over all my labour with which had wearied myself, and had acted wisely, under the sun: this also is vain." או...ה, instead of אם...ה, in the double question, as at Job 16:3. What kind of a man he will be no one can previously know, and yet this person will have free control (cf. שׁלט, p.641) over all the labour that the testator has wisely gained by labour - a hendiadys, for חכם with the obj. accus. is only in such a connection possible: "my labour which I, acting wisely, gained by labour."
In view of this doubtful future of that which was with pains and wisely gained by him, his spirit sank within him.
John Gill
2:19 And who knoweth whether he shall be a wise man or a fool?.... The king that should be after him, as the Targum, that should be his successor and heir; and so whether he would make a good or bad use of what was left; whether he would keep and improve it, or squander it away; suggesting, that could he be sure he would be a wise man that should come into his labours, it would be some satisfaction to him that he had laboured, and such a man should have the benefit of it; but as it was a precarious thing what he would be, he could take no pleasure in reviewing his labours he was about to leave. Some think that Solomon here gives a hint of the suspicion he had, that his son Rehoboam, his successor and heir, would turn out a foolish man, as he did;
yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise, under the sun; be he what he will, all will come into his hands; and he will have the power of disposing of all at his pleasure; not only of enjoying it, but of changing and altering things; and perhaps greatly for the worse, if he does not entirely destroy what has been wrought with so much care and industry, toil and labour, wisdom and prudence; the thought of all which was afflicting and distressing: and therefore he adds,
This is also vanity; and shows there is no happiness in all that a man does, has, or enjoys; and this circumstance, before related, adds to his vexation and unhappiness.
John Wesley
2:19 Or a fool - Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.
2:202:20: Եւ դարձա՛յ ես հրաժարեալ սրտիւ իմով, յամենայն վաստակոց իմոց զոր վաստակեցի ընդ արեգակամբ։
20 Ի սրտէ ես հրաժարուեցի իմ բոլոր վաստակներից, որ վաստակեցի արեգակի ներքոյ.
20 Ես դարձայ, որպէս զի արեւուն տակ կատարած բոլոր աշխատանքիս վրայով Իմ սրտէս յոյսս կտրեմ։
Եւ դարձայ ես հրաժարեալ սրտիւ իմով յամենայն վաստակոցն իմոց զոր վաստակեցի ընդ արեգակամբ:

2:20: Եւ դարձա՛յ ես հրաժարեալ սրտիւ իմով, յամենայն վաստակոց իմոց զոր վաստակեցի ընդ արեգակամբ։
20 Ի սրտէ ես հրաժարուեցի իմ բոլոր վաստակներից, որ վաստակեցի արեգակի ներքոյ.
20 Ես դարձայ, որպէս զի արեւուն տակ կատարած բոլոր աշխատանքիս վրայով Իմ սրտէս յոյսս կտրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И обратился я, чтобы внушить сердцу моему отречься от всего труда, которым я трудился под солнцем,
2:20 καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return ἐγὼ εγω I τοῦ ο the ἀποτάξασθαι αποτασσω arrange to leave; say goodbye τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine ἐπὶ επι in; on παντὶ πας all; every τῷ ο the μόχθῳ μοχθος toil ᾧ ος who; what ἐμόχθησα μοχθεω under; by τὸν ο the ἥλιον ηλιος sun
2:20 וְ wᵊ וְ and סַבֹּ֥ותִֽי sabbˌôṯˈî סבב turn אֲנִ֖י ʔᵃnˌî אֲנִי i לְ lᵊ לְ to יַאֵ֣שׁ yaʔˈēš יאשׁ despair אֶת־ ʔeṯ- אֵת [object marker] לִבִּ֑י libbˈî לֵב heart עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הֶ֣ hˈe הַ the עָמָ֔ל ʕāmˈāl עָמָל labour שֶׁ še שַׁ [relative] עָמַ֖לְתִּי ʕāmˌaltî עמל labour תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:20. unde cessavi renuntiavitque cor meum ultra laborare sub soleWherefore I left off and my heart renounced labouring anymore under the sun.
20. Therefore I turned about to cause my heart to despair concerning all the labour wherein I had laboured under the sun.
2:20. Therefore, I ceased, and my heart renounced further laboring under the sun.
2:20. Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
Therefore I went about to cause my heart to despair of all the labour which I took under the sun:

2:20 И обратился я, чтобы внушить сердцу моему отречься от всего труда, которым я трудился под солнцем,
2:20
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
ἐγὼ εγω I
τοῦ ο the
ἀποτάξασθαι αποτασσω arrange to leave; say goodbye
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
ἐπὶ επι in; on
παντὶ πας all; every
τῷ ο the
μόχθῳ μοχθος toil
ος who; what
ἐμόχθησα μοχθεω under; by
τὸν ο the
ἥλιον ηλιος sun
2:20
וְ wᵊ וְ and
סַבֹּ֥ותִֽי sabbˌôṯˈî סבב turn
אֲנִ֖י ʔᵃnˌî אֲנִי i
לְ lᵊ לְ to
יַאֵ֣שׁ yaʔˈēš יאשׁ despair
אֶת־ ʔeṯ- אֵת [object marker]
לִבִּ֑י libbˈî לֵב heart
עַ֚ל ˈʕal עַל upon
כָּל־ kol- כֹּל whole
הֶ֣ hˈe הַ the
עָמָ֔ל ʕāmˈāl עָמָל labour
שֶׁ še שַׁ [relative]
עָמַ֖לְתִּי ʕāmˌaltî עמל labour
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:20. unde cessavi renuntiavitque cor meum ultra laborare sub sole
Wherefore I left off and my heart renounced labouring anymore under the sun.
2:20. Therefore, I ceased, and my heart renounced further laboring under the sun.
2:20. Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Это обстоятельство отнимает у труда всякую ценность, всякий смысл. Екклезиаст отрекается от труда, от всякой надежды найти в нем удовлетворение.
Adam Clarke: Commentary on the Bible - 1831
2:20: I went about to cause my heart to despair - What makes all worse, there is no remedy. It is impossible in the present state of things to prevent these evils.
Albert Barnes: Notes on the Bible - 1834
2:20
I went about - i. e., I turned from one course of action to another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: Gen 43:14; Job 17:11-15; Psa 39:6, Psa 39:7; Co1 15:19; Co2 1:8-10; Th1 3:3, Th1 3:4
Carl Friedrich Keil and Franz Delitzsch
2:20
"Then I turned to give up my heart on account of = to despair of all the labour with which I wearied myself under the sun." As at 1Kings 22:17., Song 2:17; Jer 41:14, סבב has here the intrans. meaning, to turn about (lxx ἐπέστρεψα = ἐπεστρεψάμην). Hitzig remarks that פנה and שוב signify, "to turn round in order to see," and סבב, on the contrary, "to turn round in order to do." But פנה can also mean, "to turn round in order to do," e.g., Lev 26:9; and סבב, "to turn in order to examine more narrowly," Eccles 7:25. The distinction lies in this, that פנה signifies a clear turning round; סבב, a turning away from one thing to another, a turning in the direction of something new that presents itself (Eccles 4:1, Eccles 4:7; Eccles 9:11). The phrase, יאשׁ את־בלבּו,
(Note: With Pathach under the yod in the text in Biblia Rabb. and the note ל Thus also in the ms. Parva Masora, and e.g., Cod. P.)
closely corresponds to the Lat. despondet animum, he gives up his spirits, lets them sink, i.e., he despairs. The old language knows only נואשׁ, to give oneself up, i.e., to give up hope in regard to anything; and נואשׁ, given up, having no prospect, in despair. The Talm., however, uses along with nithyāēsh (vid., p. 638) not only noǎsh, but also יאשׁ, in the sense of despair, or the giving up of all hope (subst. יאוּשׁ), Meza 21b, from which it is at once evident that יאשׁ, is not to be thought of as causative (like the Arab. ajjasa and aiasa), but as simply transitive, with which, after the passage before us, לבו is to be thought of as connected. He turned round to give up all heart. He had no more any heart to labour.
Geneva 1599
2:20 Therefore I went about to cause my heart (n) to despair of all the labour which I took under the sun.
(n) That I might seek the true happiness which is in God.
John Gill
2:20 Therefore I went about to cause my heart to despair,.... Of ever finding happiness in anything here below. He "turned about" (y), as the word signifies dropped his severe studies of wisdom, and his eager pursuits of pleasure; and desisted from those toilsome works, in which he had employed himself; and went from one thing to another, and settled and stuck at nothing, on purpose to relax his mind, as the Syriac version renders it; to divest it of all anxious thought and care, and call it off from its vain and fruitless undertakings; and be no more concerned about or thoughtful
of all the labour which I took under the sun; and what will be the consequence and issue of it; but quietly leave all to an all wise disposing Providence; and not seek for happiness in anything under the sun, but in those things that are above it; not in this world, but in the world to come.
(y) "versus sum", Montanus; "et ego verti me", Vatablus, Mercerus, Gejerus.
John Wesley
2:20 Despair - I gave myself up to despair of ever reaping that satisfaction which I promised to myself.
Robert Jamieson, A. R. Fausset and David Brown
2:20 I gave up as desperate all hope of solid fruit from my labor.
2:212:21: Զի է՛ մարդ՝ զի վաստակ նորա իմաստութեամբ եւ գիտութեամբ եւ արութեամբ. եւ մարդ՝ որ ո՛չ ինչ վաստակեաց ՚ի նոյն՝ տացի՞ նմա մասն նորա. սակայն եւ ա՛յս ընդունայնութիւն է՝ եւ չարութիւն մեծ[8471]։ [8471] Ոմանք. Իմաստութեամբ եւ արդարութեամբ է. եւ մարդ որ ո՛չ ջանացաւ ՚ի նմա, տացէ նմա զմասն իւր։
21 որովհետեւ մարդ կայ, որի վաստակը իմաստութեամբ, գիտութեամբ եւ առաքինութեամբ է լինում, մարդ էլ կայ, որ ոչինչ չի արել, բայց այդ վաստակը բաժին է ընկնում նրան: Սակայն սա եւս ունայնութիւն է եւ մեծ չարիք:
21 Վասն զի մարդ կայ, որուն աշխատութիւնը Իմաստութեամբ, գիտութեամբ եւ յաջողութեամբ կ’ըլլայ, Բայց անկէ չաշխատող մարդուն իբրեւ բաժին կու տայ։Ասիկա ալ ունայնութիւն ու մեծ չարիք է։
Զի է մարդ` զի վաստակ նորա իմաստութեամբ եւ գիտութեամբ եւ արութեամբ. եւ մարդ` որ ոչ ինչ վաստակեաց ի նմա` տացի նմա մասն նորա. սակայն եւ այս ընդունայնութիւն է եւ չարութիւն մեծ:

2:21: Զի է՛ մարդ՝ զի վաստակ նորա իմաստութեամբ եւ գիտութեամբ եւ արութեամբ. եւ մարդ՝ որ ո՛չ ինչ վաստակեաց ՚ի նոյն՝ տացի՞ նմա մասն նորա. սակայն եւ ա՛յս ընդունայնութիւն է՝ եւ չարութիւն մեծ[8471]։
[8471] Ոմանք. Իմաստութեամբ եւ արդարութեամբ է. եւ մարդ որ ո՛չ ջանացաւ ՚ի նմա, տացէ նմա զմասն իւր։
21 որովհետեւ մարդ կայ, որի վաստակը իմաստութեամբ, գիտութեամբ եւ առաքինութեամբ է լինում, մարդ էլ կայ, որ ոչինչ չի արել, բայց այդ վաստակը բաժին է ընկնում նրան: Սակայն սա եւս ունայնութիւն է եւ մեծ չարիք:
21 Վասն զի մարդ կայ, որուն աշխատութիւնը Իմաստութեամբ, գիտութեամբ եւ յաջողութեամբ կ’ըլլայ, Բայց անկէ չաշխատող մարդուն իբրեւ բաժին կու տայ։Ասիկա ալ ունայնութիւն ու մեծ չարիք է։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 потому что иной человек трудится мудро, с знанием и успехом, и должен отдать всё человеку, не трудившемуся в том, как бы часть его. И это суета и зло великое!
2:21 ὅτι οτι since; that ἔστιν ειμι be ἄνθρωπος ανθρωπος person; human οὗ ος who; what μόχθος μοχθος toil αὐτοῦ αυτος he; him ἐν εν in σοφίᾳ σοφια wisdom καὶ και and; even ἐν εν in γνώσει γνωσις knowledge; knowing καὶ και and; even ἐν εν in ἀνδρείᾳ ανδρειος and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what οὐκ ου not ἐμόχθησεν μοχθεω in αὐτῷ αυτος he; him δώσει διδωμι give; deposit αὐτῷ αυτος he; him μερίδα μερις portion αὐτοῦ αυτος he; him καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality καὶ και and; even πονηρία πονηρια harm; malignancy μεγάλη μεγας great; loud
2:21 כִּי־ kî- כִּי that יֵ֣שׁ yˈēš יֵשׁ existence אָדָ֗ם ʔāḏˈām אָדָם human, mankind שֶׁ še שַׁ [relative] עֲמָלֹ֛ו ʕᵃmālˈô עָמָל labour בְּ bᵊ בְּ in חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom וּ û וְ and בְ vᵊ בְּ in דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge וּ û וְ and בְ vᵊ בְּ in כִשְׁרֹ֑ון ḵišrˈôn כִּשְׁרֹון advantage וּ û וְ and לְ lᵊ לְ to אָדָ֞ם ʔāḏˈām אָדָם human, mankind שֶׁ še שַׁ [relative] לֹּ֤א llˈō לֹא not עָֽמַל־ ʕˈāmal- עמל labour בֹּו֙ bˌô בְּ in יִתְּנֶ֣נּוּ yittᵊnˈennû נתן give חֶלְקֹ֔ו ḥelqˈô חֵלֶק share גַּם־ gam- גַּם even זֶ֥ה zˌeh זֶה this הֶ֖בֶל hˌevel הֶבֶל breath וְ wᵊ וְ and רָעָ֥ה rāʕˌā רָעָה evil רַבָּֽה׃ rabbˈā רַב much
2:21. nam cum alius laboret in sapientia et doctrina et sollicitudine homini otioso quaesita dimittit et hoc ergo vanitas et magnum malumFor when a man laboureth in wisdom, and knowledge, and carefulness, he leaveth what he hath gotten to an idle man: so this also is vanity, and a great evil.
21. For there is a man whose labour is with wisdom, and with knowledge, and with skilfulness; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.
2:21. For when someone labors in wisdom, and doctrine, and prudence, he leaves behind what he has obtained to one who is idle. So this, too, is emptiness and a great burden.
2:21. For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it [for] his portion. This also [is] vanity and a great evil.
For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it [for] his portion. This also [is] vanity and a great evil:

2:21 потому что иной человек трудится мудро, с знанием и успехом, и должен отдать всё человеку, не трудившемуся в том, как бы часть его. И это суета и зло великое!
2:21
ὅτι οτι since; that
ἔστιν ειμι be
ἄνθρωπος ανθρωπος person; human
οὗ ος who; what
μόχθος μοχθος toil
αὐτοῦ αυτος he; him
ἐν εν in
σοφίᾳ σοφια wisdom
καὶ και and; even
ἐν εν in
γνώσει γνωσις knowledge; knowing
καὶ και and; even
ἐν εν in
ἀνδρείᾳ ανδρειος and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
ἐμόχθησεν μοχθεω in
αὐτῷ αυτος he; him
δώσει διδωμι give; deposit
αὐτῷ αυτος he; him
μερίδα μερις portion
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
καὶ και and; even
πονηρία πονηρια harm; malignancy
μεγάλη μεγας great; loud
2:21
כִּי־ kî- כִּי that
יֵ֣שׁ yˈēš יֵשׁ existence
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
שֶׁ še שַׁ [relative]
עֲמָלֹ֛ו ʕᵃmālˈô עָמָל labour
בְּ bᵊ בְּ in
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
וּ û וְ and
בְ vᵊ בְּ in
דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge
וּ û וְ and
בְ vᵊ בְּ in
כִשְׁרֹ֑ון ḵišrˈôn כִּשְׁרֹון advantage
וּ û וְ and
לְ lᵊ לְ to
אָדָ֞ם ʔāḏˈām אָדָם human, mankind
שֶׁ še שַׁ [relative]
לֹּ֤א llˈō לֹא not
עָֽמַל־ ʕˈāmal- עמל labour
בֹּו֙ bˌô בְּ in
יִתְּנֶ֣נּוּ yittᵊnˈennû נתן give
חֶלְקֹ֔ו ḥelqˈô חֵלֶק share
גַּם־ gam- גַּם even
זֶ֥ה zˌeh זֶה this
הֶ֖בֶל hˌevel הֶבֶל breath
וְ wᵊ וְ and
רָעָ֥ה rāʕˌā רָעָה evil
רַבָּֽה׃ rabbˈā רַב much
2:21. nam cum alius laboret in sapientia et doctrina et sollicitudine homini otioso quaesita dimittit et hoc ergo vanitas et magnum malum
For when a man laboureth in wisdom, and knowledge, and carefulness, he leaveth what he hath gotten to an idle man: so this also is vanity, and a great evil.
2:21. For when someone labors in wisdom, and doctrine, and prudence, he leaves behind what he has obtained to one who is idle. So this, too, is emptiness and a great burden.
2:21. For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it [for] his portion. This also [is] vanity and a great evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Уже одно то, что плодом трудов одного пользуется другой, не принимавший в них никакого участия, является вопиющей несправедливостью, величайшим злом.
Adam Clarke: Commentary on the Bible - 1831
2:21: For there is a man - Does he not allude to himself? As if he had said, "I have labored to cultivate my mind in wisdom and in science, in knowledge of men and things, and have endeavored to establish equity and dispense justice. And now I find I shall leave all the fruits of my labor to a man that hath not labored therein, and consequently cannot prize what I have wrought." Does he not refer to his son Rehoboam?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: whose: Ecc 2:17, Ecc 2:18, Ecc 9:18; Ch2 31:20, Ch2 31:21, Ch2 33:2-9, Ch2 34:2, Ch2 35:18, Ch2 36:5-10; Jer 22:15, Jer 22:17
leave: Heb. give
Carl Friedrich Keil and Franz Delitzsch
2:21
"For there is a man who labours with wisdom, and knowledge, and ability; and to a man who has not laboured for it, must he leave it as his portion: also that is vain, and a great evil." Ewald renders: whose labour aims after wisdom. But בּח וטו do not denote obj. (for the obj. of עמל is certainly the portion which is to be inherited), but are particular designations of the way and manner of the labour. Instead of שׁעמל, there is used the more emphatic form of the noun: שׁעמלו, who had his labour, and performed it; 1Kings 7:17, cf. Jer 9:5, Jer 9:6, "Thine habitation is in the midst of deceit," and Hitz. under Job 9:27. Kishron is not ἀνδρεία (lxx), manliness, moral energy (Elster), but aptness, ability, and (as a consequence connecting itself therewith) success, good fortune, thus skilfulness conducting to the end. בּו refers to the object, and יתּננּוּ to the result of the work; חלקו is the second obj.-accus., or, as we rather say, pred.-accus.: as his portion, viz., inheritance.
That what one has gained by skill and good fortune thus falls to the lot of another who perhaps recklessly squanders it, is an evil all the greater in proportion to the labour and care bestowed on its acquisition.
Geneva 1599
2:21 For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured in it shall he (o) leave it [for] his portion. This also [is] vanity and a great evil.
(o) Among other griefs that was not the least, to leave that which he had gotten by great travail, to one who had taken no pain therefore and whom he know not whether he were a wise man or a fool.
John Gill
2:21 For there is a man whose labour is in wisdom, and in knowledge, and in equity,.... Who does all he does, in natural, civil, and religious things, in the state, in his family, and the world, and whatsoever business he is engaged, in the wisest and best manner, with the utmost honesty and integrity, according to all the rules of wisdom and knowledge, and of justice and equity; meaning himself; the Midrash interprets this of God;
yet to a man that hath not laboured therein shall he leave it for his portion; to his son, heir, and successor; who never took any pains, or joined with him, in acquiring the least part of it; and yet all comes into his hands, as his possession and inheritance: the Targum interprets this of a man that dies without children; and so others (z) understand it of his leaving his substance to strangers, and not to his children.
This also is vanity, and a great evil; not anything sinful and criminal, but vexatious and distressing.
(z) R. Joseph Titatzak in loc.
John Wesley
2:21 Wisdom - Who uses great industry, and prudence, and justice too, in the use and management of his affairs. To a man - Who has spent his days in sloth and folly. A great evil - A great disorder in itself, and a great torment to a considering mind.
Robert Jamieson, A. R. Fausset and David Brown
2:21 Suppose "there is a man," &c.
equity--rather "with success," as the Hebrew is rendered (Eccles 11:6), "prosper," though Margin gives "right" [HOLDEN and MAURER].
evil--not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.
2:222:22: Զի՞ լինի մարդոյն յամենայն վաստակս իւր, եւ ՚ի յօժարութեան սրտի իւրոյ՝ յորում ինքն ջանայ ՚ի ներքոյ արեգական[8472]։ [8472] Ոսկան. Քանզի զի՞նչ օգուտ լինի մարդոյ։
22 Ուստի ի՞նչ է մնում մարդուս իր բոլոր չարչարանքից եւ սրտի տանջանքից, որ ջանք է թափել արեգակի ներքոյ,
22 Վասն զի մարդ արեւուն տակ իր կատարած բոլոր աշխատանքէն Ու սրտին տանջանքէն ի՞նչ օգուտ կ’ունենայ։
Զի՞ լինի մարդոյն յամենայն վաստակս իւր, եւ [22]ի յօժարութեան սրտի իւրոյ` յորում ինքն ջանայ ի ներքոյ արեգական:

2:22: Զի՞ լինի մարդոյն յամենայն վաստակս իւր, եւ ՚ի յօժարութեան սրտի իւրոյ՝ յորում ինքն ջանայ ՚ի ներքոյ արեգական[8472]։
[8472] Ոսկան. Քանզի զի՞նչ օգուտ լինի մարդոյ։
22 Ուստի ի՞նչ է մնում մարդուս իր բոլոր չարչարանքից եւ սրտի տանջանքից, որ ջանք է թափել արեգակի ներքոյ,
22 Վասն զի մարդ արեւուն տակ իր կատարած բոլոր աշխատանքէն Ու սրտին տանջանքէն ի՞նչ օգուտ կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Ибо что будет иметь человек от всего труда своего и заботы сердца своего, что трудится он под солнцем?
2:22 ὅτι οτι since; that τί τις.1 who?; what? γίνεται γινομαι happen; become τῷ ο the ἀνθρώπῳ ανθρωπος person; human ἐν εν in παντὶ πας all; every μόχθῳ μοχθος toil αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in προαιρέσει προαιρεσις heart αὐτοῦ αυτος he; him ᾧ ος who; what αὐτὸς αυτος he; him μοχθεῖ μοχθεω under; by τὸν ο the ἥλιον ηλιος sun
2:22 כִּ֠י kˌî כִּי that מֶֽה־ mˈeh- מָה what הֹוֶ֤ה hôˈeh הוה become לָֽ lˈā לְ to † הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour וּ û וְ and בְ vᵊ בְּ in רַעְיֹ֖ון raʕyˌôn רַעְיֹון striving לִבֹּ֑ו libbˈô לֵב heart שֶׁ še שַׁ [relative] ה֥וּא hˌû הוּא he עָמֵ֖ל ʕāmˌēl עָמֵל labouring תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:22. quid enim proderit homini de universo labore suo et adflictione spiritus qua sub sole cruciatus estFor what profit shall a man have of all his labour, and vexation of spirit, with which he hath been tormented under the sun?
22. For what hath a man of all his labour, and of the striving of his heart, wherein he laboureth under the sun?
2:22. For how can a man benefit from all his labor and affliction of spirit, by which he has been tormented under the sun?
2:22. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun:

2:22 Ибо что будет иметь человек от всего труда своего и заботы сердца своего, что трудится он под солнцем?
2:22
ὅτι οτι since; that
τί τις.1 who?; what?
γίνεται γινομαι happen; become
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ἐν εν in
παντὶ πας all; every
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
προαιρέσει προαιρεσις heart
αὐτοῦ αυτος he; him
ος who; what
αὐτὸς αυτος he; him
μοχθεῖ μοχθεω under; by
τὸν ο the
ἥλιον ηλιος sun
2:22
כִּ֠י kˌî כִּי that
מֶֽה־ mˈeh- מָה what
הֹוֶ֤ה hôˈeh הוה become
לָֽ lˈā לְ to
הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֲמָלֹ֔ו ʕᵃmālˈô עָמָל labour
וּ û וְ and
בְ vᵊ בְּ in
רַעְיֹ֖ון raʕyˌôn רַעְיֹון striving
לִבֹּ֑ו libbˈô לֵב heart
שֶׁ še שַׁ [relative]
ה֥וּא hˌû הוּא he
עָמֵ֖ל ʕāmˌēl עָמֵל labouring
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
2:22. quid enim proderit homini de universo labore suo et adflictione spiritus qua sub sole cruciatus est
For what profit shall a man have of all his labour, and vexation of spirit, with which he hath been tormented under the sun?
2:22. For how can a man benefit from all his labor and affliction of spirit, by which he has been tormented under the sun?
2:22. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Для самого же трудящегося труд не дает ничего действительно ценного. Его постоянные спутники — скорби и беспокойства.
Adam Clarke: Commentary on the Bible - 1831
2:22: For what hath man of all his laborer - Labour of body, disappointment of hope, and vexation of heart, have been all my portion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: hath man: Ecc 1:3, Ecc 3:9, Ecc 5:10, Ecc 5:11, Ecc 5:17, Ecc 6:7, Ecc 6:8, Ecc 8:15; Pro 16:26; Ti1 6:8
and of the: Ecc 4:6, Ecc 4:8; Psa 127:2; Mat 6:11, Mat 6:25, Mat 6:34, Mat 16:26; Luk 12:22, Luk 12:29; Phi 4:6; Pe1 5:7
Carl Friedrich Keil and Franz Delitzsch
2:22
"For what has man of all his labour, and the endeavours of his heart with which he wearies himself under the sun? All his days are certainly in sorrows, and his activity in grief; his heart resteth not even in the night: also this is vain." The question literally is: What is (comes forth, results) to a man from all his labour; for "to become, to be, to fall to, happen to," is the fundamental idea of הוה (whence here הוה, γινόμενον, as at Neh 6:6, γενεεσόμενος) or היה, the root signification of which is deorsum ferri, cadere, and then accidere, fieri, whence הוּה, eagerness precipitating itself upon anything (vid., under Prov 10:3), or object.: fall, catastrophe, destruction. Instead of שׁהוּא, there is here to be written שׁהוּא,
(Note: Thus according to tradition, in H, J, P, vid., Michlol 47b, 215b, 216a; vid., also Norzi.)
as at Eccles 3:18 שׁהם. The question looks forward to a negative answer. What comes out of his labour for man? Nothing comes of it, nothing but disagreeableness. This negative contained in the question is established by כּי, 23a. The form of the clause, "all his days are sorrows," viz., as to their condition, follows the scheme, "the porch was 20 cubits," 2Chron 3:4, viz., in measurement; or, "their feast is music and wine," Is 5:12, viz., in its combination (vid., Philippi's Stat. Const. p. 90ff.). The parallel clause is וכעם ענינו, not כו; for the final syllable, or that having the accent on the penult, immediately preceding the Athnach-word, takes Kametz, as e.g., Lev 18:5; Prov 25:3; Is 65:17 (cf. Olsh. 224, p. 440).
(Note: But cf. also ולא with Zakeph Katan, 4Kings 5:17; ואר וגו with Tiphcha, Is 26:19; and וריב under Ps 45:10.)
Many interpreters falsely explain: at aegritudo est velut quotidiana occupatio ejus. For the sake of the parallelism, ענינו (from ענה, to weary oneself with labour, or also to strive, aim; vid., Psalmen, ii. 390) is subj. not pred.: his endeavour is grief, i.e., brings only grief or vexation with it.
Even in the night he has no rest; for even then, though he is not labouring, yet he is inwardly engaged about his labour and his plans. And this possession, acquired with such labour and restlessness, he must leave to others; for equally with the fool he fails under the stroke of death: he himself has no enjoyment, others have it; dying, he must leave all behind him, - threefold הבל, Eccles 2:17, Eccles 2:21, Eccles 2:23, and thus הבלים הבל.
John Gill
2:22 For what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in getting it, and in the thought of leaving it to others? What advantage is it to him, when it is all acquired for and possessed by another; and especially of what use is it to him after his death? Even of all
wherein he hath laboured under the sun? the Targum adds, "in this world"; though he has been labouring all his days, yet there is not one thing he has got by his labour that is of any real advantage to him, or can yield him any solid comfort and satisfaction, or bring him true happiness, or lead him to it.
John Wesley
2:22 For what - What comfort or benefit remains to any man after this short and frail life is once ended?
Robert Jamieson, A. R. Fausset and David Brown
2:22 Same sentiment as in Eccles 2:21, interrogatively.
2:232:23: Զի ամենայն աւուրք նորա ցաւոց, եւ տրտմութեան՝ զբօսանք իւր, եւ գիշերի ո՛չ ննջէ սիրտ նորա. սակայն եւ ա՛յս ընդունայնութիւն է[8473]։[8473] Ոմանք. Քանզի ՚ի գիշերի ո՛չ նն՛՛... եւ այն ունայնութիւն է։
23 որովհետեւ նրա բոլոր օրերը ցաւերով են լի եւ հաճոյքը՝ տրտմութեամբ, եւ գիշերն էլ նրա սիրտը չի ննջում: Սակայն սա եւս ունայնութիւն է:
23 Քանզի անոր բոլոր օրերը՝ վիշտերով Ու գործը տրտմութեամբ լեցուն են։Անոր սիրտը գիշերն անգամ հանգստութիւն չի գտներ։Ասիկա ալ ունայնութիւն է։
Զի ամենայն աւուրք նորա` ցաւոց, եւ տրտմութեան` զբօսանք իւր, եւ գիշերի ոչ ննջէ սիրտ նորա. սակայն եւ այս ընդունայնութիւն է:

2:23: Զի ամենայն աւուրք նորա ցաւոց, եւ տրտմութեան՝ զբօսանք իւր, եւ գիշերի ո՛չ ննջէ սիրտ նորա. սակայն եւ ա՛յս ընդունայնութիւն է[8473]։
[8473] Ոմանք. Քանզի ՚ի գիշերի ո՛չ նն՛՛... եւ այն ունայնութիւն է։
23 որովհետեւ նրա բոլոր օրերը ցաւերով են լի եւ հաճոյքը՝ տրտմութեամբ, եւ գիշերն էլ նրա սիրտը չի ննջում: Սակայն սա եւս ունայնութիւն է:
23 Քանզի անոր բոլոր օրերը՝ վիշտերով Ու գործը տրտմութեամբ լեցուն են։Անոր սիրտը գիշերն անգամ հանգստութիւն չի գտներ։Ասիկա ալ ունայնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 Потому что все дни его скорби, и его труды беспокойство; даже и ночью сердце его не знает покоя. И это суета!
2:23 ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ἀλγημάτων αλγημα and; even θυμοῦ θυμος provocation; temper περισπασμὸς περισπασμος he; him καί και and; even γε γε in fact ἐν εν in νυκτὶ νυξ night οὐ ου not κοιμᾶται κοιμαω doze; fall asleep ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality ἐστίν ειμι be
2:23 כִּ֧י kˈî כִּי that כָל־ ḵol- כֹּל whole יָמָ֣יו yāmˈāʸw יֹום day מַכְאֹבִ֗ים maḵʔōvˈîm מַכְאֹוב pain וָ wā וְ and כַ֨עַס֙ ḵˈaʕas כַּעַס grief עִנְיָנֹ֔ו ʕinyānˈô עִנְיָן occupation גַּם־ gam- גַּם even בַּ ba בְּ in † הַ the לַּ֖יְלָה llˌaylā לַיְלָה night לֹא־ lō- לֹא not שָׁכַ֣ב šāḵˈav שׁכב lie down לִבֹּ֑ו libbˈô לֵב heart גַּם־ gam- גַּם even זֶ֖ה zˌeh זֶה this הֶ֥בֶל hˌevel הֶבֶל breath הֽוּא׃ hˈû הוּא he
2:23. cuncti dies eius doloribus et aerumnis pleni sunt nec per noctem mente requiescit et haec non vanitas estAll his days are full of sorrows and miseries, even in the night he doth not rest in mind: and is not this vanity?
23. For all his days are sorrows, and his travail is grief; yea, even in the night his heart taketh no rest. This also is vanity.
2:23. All his days have been filled with sorrows and hardships; neither does he rest his mind, even in the night. And is this not emptiness?
2:23. For all his days [are] sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
For all his days [are] sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity:

2:23 Потому что все дни его скорби, и его труды беспокойство; даже и ночью сердце его не знает покоя. И это суета!
2:23
ὅτι οτι since; that
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
αὐτοῦ αυτος he; him
ἀλγημάτων αλγημα and; even
θυμοῦ θυμος provocation; temper
περισπασμὸς περισπασμος he; him
καί και and; even
γε γε in fact
ἐν εν in
νυκτὶ νυξ night
οὐ ου not
κοιμᾶται κοιμαω doze; fall asleep
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
ἐστίν ειμι be
2:23
כִּ֧י kˈî כִּי that
כָל־ ḵol- כֹּל whole
יָמָ֣יו yāmˈāʸw יֹום day
מַכְאֹבִ֗ים maḵʔōvˈîm מַכְאֹוב pain
וָ וְ and
כַ֨עַס֙ ḵˈaʕas כַּעַס grief
עִנְיָנֹ֔ו ʕinyānˈô עִנְיָן occupation
גַּם־ gam- גַּם even
בַּ ba בְּ in
הַ the
לַּ֖יְלָה llˌaylā לַיְלָה night
לֹא־ lō- לֹא not
שָׁכַ֣ב šāḵˈav שׁכב lie down
לִבֹּ֑ו libbˈô לֵב heart
גַּם־ gam- גַּם even
זֶ֖ה zˌeh זֶה this
הֶ֥בֶל hˌevel הֶבֶל breath
הֽוּא׃ hˈû הוּא he
2:23. cuncti dies eius doloribus et aerumnis pleni sunt nec per noctem mente requiescit et haec non vanitas est
All his days are full of sorrows and miseries, even in the night he doth not rest in mind: and is not this vanity?
2:23. All his days have been filled with sorrows and hardships; neither does he rest his mind, even in the night. And is this not emptiness?
2:23. For all his days [are] sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
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Adam Clarke: Commentary on the Bible - 1831
2:23: His days are sorrows - What a picture of human life where the heart is not filled with the peace and love of God! All his days are sorrows; all his labors griefs; all his nights restless; for he has no portion but merely what earth can give; and that is embittered by the labor of acquisition, and the disappointment in the using.
This is also vanity - Emptiness of good and substantial misery.
Albert Barnes: Notes on the Bible - 1834
2:23
Are sorrows ... grief - Rather, sorrows and grief are his toil. See Ecc 1:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: all: Gen 47:9; Job 5:7, Job 14:1; Psa 90:7-10, Psa 90:15, Psa 127:2
his heart: Ecc 5:12; Est 6:1; Job 7:13, Job 7:14; Psa 6:6, Psa 6:7, Psa 32:4, Psa 77:2-4; Dan 6:18; Act 14:22
John Gill
2:23 For all his days are sorrows, and his travail grief,.... All his days are full of sorrows, of a variety of them; and all his affairs and transactions of life are attended with grief and trouble; not only the days of old age are evil ones, in which he can take no pleasure; or those times which exceed the common age of man, when he is got to fourscore years or more, and when his strength is labour and sorrow; but even all his days, be they fewer or more, from his youth upward, are all evil and full of trouble, Gen 47:9;
yea, his heart taketh not rest in the night; which is appointed for rest and ease; and when laid down on his bed for it, as the word signifies; yet, either through an eager desire of getting wealth, or through anxious and distressing cares for the keeping it when gotten, he cannot sleep quietly and comfortably, his carking cares and anxious thoughts keep him waking; or, if he sleeps, his mind is distressed with dreams and frightful apprehensions of things, so that his sleep is not sweet and refreshing to him.
This is also vanity; or one of the vanities which belong to human life.
John Wesley
2:23 Sorrows - Full of sorrows. Tho' he took great and unwearied pains all his days, yet the toils of his body were accompanied with vexation of mind. His heart - Because his sleep was broken with perplexing cares.
Robert Jamieson, A. R. Fausset and David Brown
2:23 The only fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself), grief.
2:242:24: Եւ ո՛չ գոյ բարի ինչ մարդոյ, բայց զոր ուտէն՝ եւ ըմպէն. եւ եցո՛յց անձին իւրում բարիս ՚ի վաստակս իւր։ Սակայն եւ զա՛յն տեսի՝ զի ՚ի ձեռանէ Աստուծոյ է[8474]. [8474] Ոմանք. Եւ զոր ցուցանէ բարի... ՚ի վաստակսն իւրում։
24 Մարդուս համար չկայ ուրիշ լաւ բան, բացի ուտելուց, խմելուց եւ իր վաստակով իր հոգուն հաճոյք պատճառելուց: Բայց ես տեսայ, որ այդ եւս լինում է Աստծուց,
24 Մարդս ուտելէն ու խմելէն Եւ իր աշխատանքովը իր հոգին զուարճացնելէ աւելի լաւ բան չունի։Ես տեսայ թէ ասիկա ալ Աստուծոյ ձեռքով կ’ըլլայ։
Եւ ոչ գոյ բարի ինչ մարդոյ, բայց զոր ուտէն եւ ըմպէն. եւ եցոյց անձին իւրում բարիս ի վաստակս իւր. սակայն եւ զայն տեսի զի ի ձեռանէ Աստուծոյ է:

2:24: Եւ ո՛չ գոյ բարի ինչ մարդոյ, բայց զոր ուտէն՝ եւ ըմպէն. եւ եցո՛յց անձին իւրում բարիս ՚ի վաստակս իւր։ Սակայն եւ զա՛յն տեսի՝ զի ՚ի ձեռանէ Աստուծոյ է[8474].
[8474] Ոմանք. Եւ զոր ցուցանէ բարի... ՚ի վաստակսն իւրում։
24 Մարդուս համար չկայ ուրիշ լաւ բան, բացի ուտելուց, խմելուց եւ իր վաստակով իր հոգուն հաճոյք պատճառելուց: Բայց ես տեսայ, որ այդ եւս լինում է Աստծուց,
24 Մարդս ուտելէն ու խմելէն Եւ իր աշխատանքովը իր հոգին զուարճացնելէ աւելի լաւ բան չունի։Ես տեսայ թէ ասիկա ալ Աստուծոյ ձեռքով կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 Не во власти человека и то благо, чтобы есть и пить и услаждать душу свою от труда своего. Я увидел, что и это от руки Божией;
2:24 οὐκ ου not ἔστιν ειμι be ἀγαθὸν αγαθος good ἐν εν in ἀνθρώπῳ ανθρωπος person; human ὃ ος who; what φάγεται φαγω swallow; eat καὶ και and; even ὃ ος who; what πίεται πινω drink καὶ και and; even ὃ ος who; what δείξει δεικνυω show τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him ἀγαθὸν αγαθος good ἐν εν in μόχθῳ μοχθος toil αὐτοῦ αυτος he; him καί και and; even γε γε in fact τοῦτο ουτος this; he εἶδον οραω view; see ἐγὼ εγω I ὅτι οτι since; that ἀπὸ απο from; away χειρὸς χειρ hand τοῦ ο the θεοῦ θεος God ἐστιν ειμι be
2:24 אֵֽין־ ʔˈên- אַיִן [NEG] טֹ֤וב ṭˈôv טֹוב good בָּ bā בְּ in † הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind שֶׁ še שַׁ [relative] יֹּאכַ֣ל yyōḵˈal אכל eat וְ wᵊ וְ and שָׁתָ֔ה šāṯˈā שׁתה drink וְ wᵊ וְ and הֶרְאָ֧ה herʔˈā ראה see אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul טֹ֖וב ṭˌôv טֹוב good בַּ ba בְּ in עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour גַּם־ gam- גַּם even זֹה֙ zˌō זֹה this רָאִ֣יתִי rāʔˈîṯî ראה see אָ֔נִי ʔˈānî אֲנִי i כִּ֛י kˈî כִּי that מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הִֽיא׃ hˈî הִיא she
2:24. nonne melius est comedere et bibere et ostendere animae suae bona de laboribus suis et hoc de manu Dei estIs it not better to eat and drink, and to shew his soul good things of his labours? and this is from the hand of God.
24. There is nothing better for a man that he should eat and drink, and make his soul enjoy good in his labour. This also I saw, that it is from the hand of God.
2:24. Is it not better to eat and drink, and to show his soul the good things of his labors? And this is from the hand of God.
2:24. [There is] nothing better for a man, [than] that he should eat and drink, and [that] he should make his soul enjoy good in his labour. This also I saw, that it [was] from the hand of God.
There is nothing better for a man, [than] that he should eat and drink, and [that] he should make his soul enjoy good in his labour. This also I saw, that it [was] from the hand of God:

2:24 Не во власти человека и то благо, чтобы есть и пить и услаждать душу свою от труда своего. Я увидел, что и это от руки Божией;
2:24
οὐκ ου not
ἔστιν ειμι be
ἀγαθὸν αγαθος good
ἐν εν in
ἀνθρώπῳ ανθρωπος person; human
ος who; what
φάγεται φαγω swallow; eat
καὶ και and; even
ος who; what
πίεται πινω drink
καὶ και and; even
ος who; what
δείξει δεικνυω show
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
ἀγαθὸν αγαθος good
ἐν εν in
μόχθῳ μοχθος toil
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
εἶδον οραω view; see
ἐγὼ εγω I
ὅτι οτι since; that
ἀπὸ απο from; away
χειρὸς χειρ hand
τοῦ ο the
θεοῦ θεος God
ἐστιν ειμι be
2:24
אֵֽין־ ʔˈên- אַיִן [NEG]
טֹ֤וב ṭˈôv טֹוב good
בָּ בְּ in
הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
שֶׁ še שַׁ [relative]
יֹּאכַ֣ל yyōḵˈal אכל eat
וְ wᵊ וְ and
שָׁתָ֔ה šāṯˈā שׁתה drink
וְ wᵊ וְ and
הֶרְאָ֧ה herʔˈā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul
טֹ֖וב ṭˌôv טֹוב good
בַּ ba בְּ in
עֲמָלֹ֑ו ʕᵃmālˈô עָמָל labour
גַּם־ gam- גַּם even
זֹה֙ zˌō זֹה this
רָאִ֣יתִי rāʔˈîṯî ראה see
אָ֔נִי ʔˈānî אֲנִי i
כִּ֛י kˈî כִּי that
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הִֽיא׃ hˈî הִיא she
2:24. nonne melius est comedere et bibere et ostendere animae suae bona de laboribus suis et hoc de manu Dei est
Is it not better to eat and drink, and to shew his soul good things of his labours? and this is from the hand of God.
2:24. Is it not better to eat and drink, and to show his soul the good things of his labors? And this is from the hand of God.
2:24. [There is] nothing better for a man, [than] that he should eat and drink, and [that] he should make his soul enjoy good in his labour. This also I saw, that it [was] from the hand of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: Результат труда настолько ничтожен, что не может вполне обеспечить человеку даже самые элементарные блага. Екклезиаст из жизненного опыта убедился, что даже такие блага, как вкушение пищи и питье, зависят от Божественного промысла, который отнимает их у глупых и дает мудрым. Этот порядок вещей, который между деятельностью человека и ее результатом вводит новое начало, делает счастье человека на земле еще более непрочным, неустойчивым, увеличивая суетность земного блага. Не во власти человека и то благо, чтобы есть и пить. Русский перевод этого места не точен. Буквальный перевод еврейского текста должен быть таков: «нет счастья (tob) человеку есть и пить». LXX придали этому месту такой смысл: «нет счастья человеку, который ест и пьет». Однако такой смысл был бы в противоречии со многими местами книги Екклезиаста, особенно с 3:1, 22; 8:15, где прямо выражается мысль, что нет ничего лучшего (tob), как есть и пить. Вульгата переводит в форме вопроса: «не лучше ли для человека есть, пить». Но в таком сочетании слово tob не встречается в книге. Всего вероятнее, это место по аналогии с паралелльными местами (3:1, 22; 8:15) следует понимать так: «нет ничего лучшего (или счастья), как есть и пить» (т. е. прибавить частицу מ). Так читают некоторые греческие кодексы, сирийский пер., Таргум, Иероним в своем толковании (nisi). Кто может наслаждаться без него. По теперешнему еврейскому тексту вместо «без него» следовало бы перевести: «без меня» (mimeni), т. е. более меня, как я. Так переводят Вульгата, Лютер и некоторые экзегеты. Но, во-первых, выражение «без меня» нельзя еще понимать в смысле: «как я», во-вторых, выраженная таким образом мысль стояла бы вне всякой связи с предшествующим и последующим стихами, где говорится о зависимости материальных благ от Бога. Вместо теперешнего mimeni следует читать mimenu, как читали LXX, сирийский и др. переводчики.
Adam Clarke: Commentary on the Bible - 1831
2:24: There is nothing better for a man - The sense of this passage is well expressed in the following lines: -
"For these disorders wouldst thou find a cure,
Such cure as human frailty would admit?
Drive from thee anxious cares; let reason curb
Thy passions; and with cheerful heart enjoy
That little which the world affords; for here,
Though vain the hopes of perfect happiness,
Yet still the road of life, rugged at best,
Is not without its comforts -
Wouldst thou their sweetness taste, look up to heaven,
And praise the all-bounteous Donor, who bestows
The power to use aright."
Albert Barnes: Notes on the Bible - 1834
2:24
Nothing better for a man, than that ... - literally, no good in man that etc. The one joy of working or receiving, which, though it be transitory, a man recognizes as a real good, even that is not in the power of man to secure for himself: that good is the gift of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: nothing: Ecc 3:12, Ecc 3:13, Ecc 3:22, Ecc 5:18, Ecc 8:15, Ecc 9:7-9, Ecc 11:9, Ecc 11:10; Deu 12:12, Deu 12:18; Neh 8:10; Act 14:17; Ti1 6:17
make his soul enjoy good: or, delight his senses
that it: Ecc 3:13, Ecc 5:19, Ecc 6:2; Mal 2:2; Luk 12:19, Luk 12:20
Carl Friedrich Keil and Franz Delitzsch
2:24
"There is nothing better among men, than that one eat and drink, and that he should pamper his soul by his labour: this also have I seen, that it is in the hand of God." The lxx, as well as the other Greek transl., and Jerome, had before them the words באדם שיאכל. The former translates: "Man has not the good which he shall eat and drink," i.e., also this that he eats ... is for him no true good; but the direct contrary of this is what Koheleth says. Jerome seeks to bring the thought which the text presents into the right track, by using the form of a question: nonne melius est comedere ...; against this Eccles 3:12, Eccles 3:22; Eccles 8:15, are not to be cited where טוב אין stands in the dependent sentence; the thought is not thus to be improved; its form is not this, for טוב rof ,siht, beginning a sentence, is never interrog., but affirm.; thus טוב אין is not = הלא טוב, but is a negative statement. It is above all doubt, that instead of שׁיּ בּאדם we must read בּאדם משּׁיּ, after Eccles 3:12, Eccles 3:22; Eccles 8:15; for, as at Job 33:17, the initial letter mem after the terminal mem has dropped out. Codd. of the lxx have accordingly corrected ὃ into πλὴν ὃ or εἰ μὴ ὃ (thus the Compl. Ald.), and the Syr. and Targ. render ש here by אלא דּ and אלהן דּ unless that he eat; Jerome also has non est bonum homini nisi quod in his Comm.; only the Venet. seeks to accommodate itself to the traditional text. Besides, only מ is to be inserted, not אם כי; for the phrase לאכל אם כי is used, but not כי אם ס. Instead of ba-a-da-m, the form la-a-da-m would be more agreeable, as at Eccles 6:12; Eccles 8:15. Hitzig remarks, without proof, that bāādām is in accordance with later grammatical forms, which admit ב = "for" before the object. ב, Eccles 10:17, is neither prep. of the object, nor is ἐν, Sir. 3:7, the exponent of the dative (vid., Grimm). bāādām signifies, as at 2Kings 23:3, and as ἐν ἀνθ, Sir. 11:14, inter homines; also Eccles 3:12 designates by טוב טוב what among them (men) has to be regarded as good.
Tit is interesting to see how here the ancient and the modern forms of the language run together, without the former wholly passing over into the latter; משׁי, quam ut edat, is followed by norm. perfects, in accordance with that comprehensive peculiarity of the old syntax which Ewald, by an excellent figure, calls the dissolution of that which is coloured into grey. טוב ... הד is equivalent to לו הי, Ps 49:19, the causative rendering of the phrase טוב ראה, Eccles 3:13, or ר טובה, Eccles 5:17; Eccles 6:6. It is well to attend to בּעמלו by his labour, which forms an essential component part of that which is approved of as good. Not a useless sluggard-life, but a life which connects together enjoyment and labour, is that which Koheleth thinks the best in the world. But this enjoyment, lightening, embellishing, seasoning labour, has also its But: etiam hoc vidi e manu Dei esse (pendere). The order of the words harmonizes with this Lat.; it follows the scheme referred to at Gen 1:4; cf. on the contrary, Eccles 3:6. Instead of גּם־זה, neut. by attraction, there is here the immediately neut. גּם־זה; the book uniformly makes use of this fem. form instead of זאת. This or that is "in the hand of God," i.e., it is His gift, Eccles 3:13, Eccles 3:18, and it is thus conditioned by Him, since man cannot give it to himself; cf. minni, Is 30:1; mimmenni, Hos 8:4; mimmennu, 3Kings 20:33.
This dependence of the enjoyment of life on God is established.
Geneva 1599
2:24 [There is] nothing better for a man, [than] that he should eat and drink, and [that] he should (p) make his soul enjoy good in his labour. This also I saw, that it [was] from the hand of God.
(p) When man has all laboured, he can get no more than food and refreshing, yet he confesses also that this comes from God's blessing, as in (Eccles 3:13).
John Gill
2:24 There is nothing better for a man than that he should eat and drink,.... Not in an immoderate and voluptuous manner, like the epicure and the atheist, that disbelieve a future state and the resurrection of the dead, and give up themselves to all sinful and sensual gratifications; but in a moderate way, enjoying in a cheerful and comfortable manner the good creatures of God, which he has given; being contented with them, thankful for them, and looking upon them as the blessings of divine goodness, and as flowing from the love of God to him; and thus freely using, and yet not abusing them. Some render it, "it is not good for a man to eat" (a), &c. immoderately and to excess, and to place his happiness in it: or, "there is no good with man" (b); it is not in the power of man to use the creatures aright. Jarchi renders it by way of interrogation, "is it not good?" which comes to the same sense with ours, and so the Vulgate Latin version;
and that he should make his soul enjoy good in his labour; not leave off labouring; nor eat and drink what he has not laboured for, or what is the fruit of other men's labour; but what is the effect of his own, and in which he continues; and this is the way to go on in it with cheerfulness, when he enjoys the good, and reaps the benefit and advantage of it; which is certainly preferable to a laying up his substance, and leaving it to he knows not who.
This also I saw, that it was from the hand of God; not only the riches a man possesses, but the enjoyment of them, or a heart to make use of them; see Eccles 5:18. The Midrash interprets this eating and drinking, of the law and good works: and the Targum explains it, causing the soul to enjoy the good of doing the commandments, and walking in right ways; and observes, that a man that prospers in this world, it is from the hand of the Lord, and is what is decreed to be concerning him.
(a) "non est igitur bonum", Vatablus. (b) "Non est bonum penes hominem", Junius & Tremellius, Gejerus, Gussetius.
John Wesley
2:24 Enjoy - That he should thankfully take, and freely and chearfully enjoy the comforts which God gives him. It was - A singular gift of God.
Robert Jamieson, A. R. Fausset and David Brown
2:24 English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [WEISS]. According to HOLDEN and WEISS, Eccles 3:12, Eccles 3:22 differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in Eccles 3:12, Eccles 3:22; Eccles 5:18-19, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feasting, &c.
This also I saw--I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [WEISS] (Ps 4:6; Is 57:19-21). Or as HOLDEN, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).
2:252:25: քանզի ո՞վ իցէ որ ուտիցէ եւ ըմպիցէ առանց նորա։
25 քանզի ո՞վ կարող է ուտել եւ խմել առանց Նրա:
25 Վասն զի ինձմէ զատ* ո՞վ կրնայ ուտել Եւ ո՞վ կրնայ զուարճանալ։
Քանզի ո՞վ իցէ որ ուտիցէ եւ ըմպիցէ [23]առանց նորա:

2:25: քանզի ո՞վ իցէ որ ուտիցէ եւ ըմպիցէ առանց նորա։
25 քանզի ո՞վ կարող է ուտել եւ խմել առանց Նրա:
25 Վասն զի ինձմէ զատ* ո՞վ կրնայ ուտել Եւ ո՞վ կրնայ զուարճանալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 потому что кто может есть и кто может наслаждаться без Него?
2:25 ὅτι οτι since; that τίς τις.1 who?; what? φάγεται φαγω swallow; eat καὶ και and; even τίς τις.1 who?; what? φείσεται φειδομαι spare; refrain πάρεξ παρεξ he; him
2:25 כִּ֣י kˈî כִּי that מִ֥י mˌî מִי who יֹאכַ֛ל yōḵˈal אכל eat וּ û וְ and מִ֥י mˌî מִי who יָח֖וּשׁ yāḥˌûš חושׁ feel ח֥וּץ ḥˌûṣ חוּץ outside מִמֶּֽנִּי׃ mimmˈennî מִן from
2:25. quis ita vorabit et deliciis affluet ut egoWho shall so feast and abound with delights as I?
25. For who can eat, or who can have enjoyment, more than I?
2:25. So who will feast and overflow with delights as much as I have?
2:25. For who can eat, or who else can hasten [hereunto], more than I?
For who can eat, or who else can hasten [hereunto], more than I:

2:25 потому что кто может есть и кто может наслаждаться без Него?
2:25
ὅτι οτι since; that
τίς τις.1 who?; what?
φάγεται φαγω swallow; eat
καὶ και and; even
τίς τις.1 who?; what?
φείσεται φειδομαι spare; refrain
πάρεξ παρεξ he; him
2:25
כִּ֣י kˈî כִּי that
מִ֥י mˌî מִי who
יֹאכַ֛ל yōḵˈal אכל eat
וּ û וְ and
מִ֥י mˌî מִי who
יָח֖וּשׁ yāḥˌûš חושׁ feel
ח֥וּץ ḥˌûṣ חוּץ outside
מִמֶּֽנִּי׃ mimmˈennî מִן from
2:25. quis ita vorabit et deliciis affluet ut ego
Who shall so feast and abound with delights as I?
2:25. So who will feast and overflow with delights as much as I have?
2:25. For who can eat, or who else can hasten [hereunto], more than I?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: who can: Ecc 2:1-12; Kg1 4:21-24
Carl Friedrich Keil and Franz Delitzsch
2:25
"For who can eat, and who can have enjoyment, without [= except from Him?]" Also here the traditional text is tenable: we have to read ממנו חוץ, after the lxx (which Jerome follows in his Comm.) and the Syr. If we adopt the text as it lies before us, then the meaning would be, as given by Gumpel,
(Note: Vid., regarding his noteworthy Comm. on Koheleth, my Jesurun, pp. 183 and 195. The author bears the name among Christians of Professor Levisohn.)
and thus translated by Jerome: Quis ita devorabit et deliciis effluet ut ego? But (1) the question thus understood would require ממּנּי יותר, which Gumpel and others silently substitute in place of חוץ ם; (2) this question, in which the king adjudicates to himself an unparalleled right to eat and to enjoy himself, would stand out of connection with that which precedes and follows.
Even though with Ginsburg, after Rashi, Aben Ezra, and Rashbam, we find in Eccles 2:25 the thought that the labourer has the first and nearest title to the enjoyment of the fruit of his labour (חוץ ם thus exemplif. as Eccles 4:8, ע ... למי), the continuation with כּי, Eccles 2:26, is unsuitable; for the natural sequence of the thoughts would then be this: But the enjoyment, far from being connected with the labour as its self-consequence and fruit, is a gift of God, which He gives to one and withholds from another. If we read ממּנּוּ, then the sequence of the thoughts wants nothing in syllogistic exactness. חוּשׁ .ssen here has nothing in common with חוּשׁ = Arab. ḥât, to proceed with a violent, impetuous motion, but, as at Job 20:2, is = Arab. ḥss, stringere (whence hiss, a sensible impression); the experience here meant is one mediated by means of a pleasant external enjoyment. The lxx, Theod., and Syr. translate: (and who can) drink, which Ewald approves of, for he compares (Arab.) ḥasa (inf. ḥasy), to drink, to sip. But this Arab. verb is unheard of in Heb.; with right, Heiligst. adheres to the Arab., and at the same time the modern Heb. ḥass, חושׁ, sentire, according to which Schultens, quis sensibus indulserit. ממנו חוּץ is not = ולא ם, "except from him" (Hitz., Zckl.), but מן חוץ together mean "except;" cf. e.g., the Mishnic לאמנה וחוץ לם, beyond the time and place suitable for the thank-offering, חוץ מאחד מהם, excepting one of the same, Menachoth vii. 3, for which the old Heb. would in the first case use בלא, and in the second זולא or מן לבד (= Aram. מן בּר) (vid., p. 637). Accordingly ממנו חוץ means practer cum (Deum), i.e., unless he will it and make it possible, Old Heb. מבּ, Gen 41:44.
In enjoyment man is not free, it depends not on his own will: labour and the enjoyment of it do not stand in a necessary connection; but enjoyment is a gift which God imparts, according as He regards man as good, or as a sinner.
Geneva 1599
2:25 For who can eat, or who else can hasten (q) [to it], more than I?
(q) Meaning, to pleasures.
John Gill
2:25 For who can eat?.... Who should eat, but such a man that has laboured for it? or, who has a power to eat, that is, cheerfully, comfortably, and freely to enjoy the good things of life he is possessed of, unless it be given him of God? see Eccles 6:1;
or who else can hasten hereunto more than I? the word "chush", in Rabbinical language, is used of the five senses, seeing, hearing, feeling, smelling, and tasting: and R. Elias says (c), there are some that so interpret it here, "who has his sense better than I?" a quicker sense, particularly of smelling and tasting what be eats, in which lies much of the pleasure of eating; and this is of God; which interpretation is not to be despised. Or, "who can prepare?" according to the Arabic sense of the word (d); that is, a better table than I? No man had a greater affluence of good things than Solomon, or had a greater variety of eatables and drinkables; or had it in the power of his hands to live well, and cause his soul to enjoy good; or was more desirous to partake of pleasure, and hasten more to make the experiment of it in a proper manner; and yet he found, that a heart to do this was from the Lord; that this was a gift of his; and that though he abounded in the blessings of life, yet if God had not given him a heart to use them, he never should have really enjoyed them.
(c) In Tishbi, p. 109. (d) Vid. Rambachium in loc.
John Wesley
2:25 More than I - Therefore he could best tell whether they were able of themselves, without God's special gift, to yield a man content, in the enjoying of them. Who can pursue them with more diligence, obtain them with more readiness, or embrace them with more greediness?
Robert Jamieson, A. R. Fausset and David Brown
2:25 hasten--after indulgences (Prov 7:23; Prov 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, by denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it.
2:262:26: Զի մարդոյ բարւոյ՝ ե՛տ զիմաստութիւն եւ զգիտութիւն՝ եւ զուրախութիւն. եւ մեղանչականին ետ զբաղումն, յաճախել եւ ժողովել, եւ տալ բարւոյն առաջի երեսաց Աստուծոյ։ Սակայն եւ ա՛յն ունայնութիւն է՝ եւ յօժարութիւն ոգւոյ[8475]։[8475] Բազումք. Մարդոյ բարւոյ առաջի երեսաց իւրոց ետ զի՛՛...։ Ուր ոմանք. եւ այն սնոտի է, եւ յօժա՛՛։
26 Աստուած իմաստութիւնը, գիտութիւնը եւ ուրախութիւնը տալիս է այն մարդուն, որը հաճելի է իր առջեւ, իսկ մեղաւորին տալիս է հաւաքելու եւ դիզելու հոգս, որպէսզի նա ձեռք բերածը տայ այն մարդուն, որը հաճելի է Աստծու առջեւ: Բայց սա եւս ունայնութիւն է եւ հոգու տանջանք:
26 Քանզի Աստուած իր առջեւ հաճելի եղող մարդուն Իմաստութիւն, գիտութիւն եւ ուրախութիւն կու տայ, Բայց մեղաւորին զբաղում կու տայ, Որպէս զի անիկա ստացուածք հաւաքէ ու դիզէ, Որպէս զի Աստուծոյ առջեւ հաճելի եղողին տայ։Ասիկա ալ ունայնութիւն ու հոգիի տանջանք է։
Զի մարդոյ բարւոյ` առաջի երեսաց իւրոց ետ զիմաստութիւն եւ զգիտութիւն եւ զուրախութիւն, եւ մեղանչականին ետ զբաղումն յաճախել եւ ժողովել եւ տալ բարւոյն առաջի երեսաց Աստուծոյ. սակայն եւ այն ունայնութիւն է եւ [24]յօժարութիւն ոգւոյ:

2:26: Զի մարդոյ բարւոյ՝ ե՛տ զիմաստութիւն եւ զգիտութիւն՝ եւ զուրախութիւն. եւ մեղանչականին ետ զբաղումն, յաճախել եւ ժողովել, եւ տալ բարւոյն առաջի երեսաց Աստուծոյ։ Սակայն եւ ա՛յն ունայնութիւն է՝ եւ յօժարութիւն ոգւոյ[8475]։
[8475] Բազումք. Մարդոյ բարւոյ առաջի երեսաց իւրոց ետ զի՛՛...։ Ուր ոմանք. եւ այն սնոտի է, եւ յօժա՛՛։
26 Աստուած իմաստութիւնը, գիտութիւնը եւ ուրախութիւնը տալիս է այն մարդուն, որը հաճելի է իր առջեւ, իսկ մեղաւորին տալիս է հաւաքելու եւ դիզելու հոգս, որպէսզի նա ձեռք բերածը տայ այն մարդուն, որը հաճելի է Աստծու առջեւ: Բայց սա եւս ունայնութիւն է եւ հոգու տանջանք:
26 Քանզի Աստուած իր առջեւ հաճելի եղող մարդուն Իմաստութիւն, գիտութիւն եւ ուրախութիւն կու տայ, Բայց մեղաւորին զբաղում կու տայ, Որպէս զի անիկա ստացուածք հաւաքէ ու դիզէ, Որպէս զի Աստուծոյ առջեւ հաճելի եղողին տայ։Ասիկա ալ ունայնութիւն ու հոգիի տանջանք է։
zohrab-1805▾ eastern-1994▾ western am▾
2:262:26 Ибо человеку, который добр пред лицем Его, Он дает мудрость и знание и радость; а грешнику дает заботу собирать и копить, чтобы {после} отдать доброму пред лицем Божиим. И это суета и томление духа!
2:26 ὅτι οτι since; that τῷ ο the ἀνθρώπῳ ανθρωπος person; human τῷ ο the ἀγαθῷ αγαθος good πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ἔδωκεν διδωμι give; deposit σοφίαν σοφια wisdom καὶ και and; even γνῶσιν γνωσις knowledge; knowing καὶ και and; even εὐφροσύνην ευφροσυνη celebration καὶ και and; even τῷ ο the ἁμαρτάνοντι αμαρτανω sin ἔδωκεν διδωμι give; deposit περισπασμὸν περισπασμος the προσθεῖναι προστιθημι add; continue καὶ και and; even τοῦ ο the συναγαγεῖν συναγω gather τοῦ ο the δοῦναι διδωμι give; deposit τῷ ο the ἀγαθῷ αγαθος good πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God ὅτι οτι since; that καί και and; even γε γε in fact τοῦτο ουτος this; he ματαιότης ματαιοτης superficiality καὶ και and; even προαίρεσις προαιρεσις spirit; wind
2:26 כִּ֤י kˈî כִּי that לְ lᵊ לְ to אָדָם֙ ʔāḏˌām אָדָם human, mankind שֶׁ še שַׁ [relative] טֹּ֣וב ṭṭˈôv טֹוב good לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face נָתַ֛ן nāṯˈan נתן give חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom וְ wᵊ וְ and דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge וְ wᵊ וְ and שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy וְ wᵊ וְ and לַ la לְ to † הַ the חֹוטֶא֩ ḥôṭˌe חטא miss נָתַ֨ן nāṯˌan נתן give עִנְיָ֜ן ʕinyˈān עִנְיָן occupation לֶ le לְ to אֱסֹ֣וף ʔᵉsˈôf אסף gather וְ wᵊ וְ and לִ li לְ to כְנֹ֗וס ḵᵊnˈôs כנס gather לָ lā לְ to תֵת֙ ṯˌēṯ נתן give לְ lᵊ לְ to טֹוב֙ ṭôv טֹוב good לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) גַּם־ gam- גַּם even זֶ֥ה zˌeh זֶה this הֶ֖בֶל hˌevel הֶבֶל breath וּ û וְ and רְע֥וּת rᵊʕˌûṯ רְעוּת longing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
2:26. homini bono in conspectu suo dedit Deus sapientiam et scientiam et laetitiam peccatori autem dedit adflictionem et curam superfluam ut addat et congreget et tradat ei qui placuit Deo sed et hoc vanitas et cassa sollicitudo mentisGod hath given to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he hath given vexation, and superfluous care, to heap up and to gather together, and to give it to him that hath pleased God: but this also is vanity, and a fruitless solicitude of the mind.
26. For to the man that pleaseth him giveth wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that pleaseth God. This also is vanity and a striving after wind.
2:26. God has given, to the man who is good in his sight, wisdom, and knowledge, and rejoicing. But to the sinner, he has given affliction and needless worrying, so as to add, and to gather, and to deliver, to him who has pleased God. But this, too, is emptiness and a hollow worrying of the mind.
2:26. For [God] giveth to a man that [is] good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to [him that is] good before God. This also [is] vanity and vexation of spirit.
For [God] giveth to a man that [is] good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to [him that is] good before God. This also [is] vanity and vexation of spirit:

2:26 Ибо человеку, который добр пред лицем Его, Он дает мудрость и знание и радость; а грешнику дает заботу собирать и копить, чтобы {после} отдать доброму пред лицем Божиим. И это суета и томление духа!
2:26
ὅτι οτι since; that
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τῷ ο the
ἀγαθῷ αγαθος good
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἔδωκεν διδωμι give; deposit
σοφίαν σοφια wisdom
καὶ και and; even
γνῶσιν γνωσις knowledge; knowing
καὶ και and; even
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
τῷ ο the
ἁμαρτάνοντι αμαρτανω sin
ἔδωκεν διδωμι give; deposit
περισπασμὸν περισπασμος the
προσθεῖναι προστιθημι add; continue
καὶ και and; even
τοῦ ο the
συναγαγεῖν συναγω gather
τοῦ ο the
δοῦναι διδωμι give; deposit
τῷ ο the
ἀγαθῷ αγαθος good
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
καί και and; even
γε γε in fact
τοῦτο ουτος this; he
ματαιότης ματαιοτης superficiality
καὶ και and; even
προαίρεσις προαιρεσις spirit; wind
2:26
כִּ֤י kˈî כִּי that
לְ lᵊ לְ to
אָדָם֙ ʔāḏˌām אָדָם human, mankind
שֶׁ še שַׁ [relative]
טֹּ֣וב ṭṭˈôv טֹוב good
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
נָתַ֛ן nāṯˈan נתן give
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
וְ wᵊ וְ and
דַ֖עַת ḏˌaʕaṯ דַּעַת knowledge
וְ wᵊ וְ and
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
וְ wᵊ וְ and
לַ la לְ to
הַ the
חֹוטֶא֩ ḥôṭˌe חטא miss
נָתַ֨ן nāṯˌan נתן give
עִנְיָ֜ן ʕinyˈān עִנְיָן occupation
לֶ le לְ to
אֱסֹ֣וף ʔᵉsˈôf אסף gather
וְ wᵊ וְ and
לִ li לְ to
כְנֹ֗וס ḵᵊnˈôs כנס gather
לָ לְ to
תֵת֙ ṯˌēṯ נתן give
לְ lᵊ לְ to
טֹוב֙ ṭôv טֹוב good
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
גַּם־ gam- גַּם even
זֶ֥ה zˌeh זֶה this
הֶ֖בֶל hˌevel הֶבֶל breath
וּ û וְ and
רְע֥וּת rᵊʕˌûṯ רְעוּת longing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
2:26. homini bono in conspectu suo dedit Deus sapientiam et scientiam et laetitiam peccatori autem dedit adflictionem et curam superfluam ut addat et congreget et tradat ei qui placuit Deo sed et hoc vanitas et cassa sollicitudo mentis
God hath given to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he hath given vexation, and superfluous care, to heap up and to gather together, and to give it to him that hath pleased God: but this also is vanity, and a fruitless solicitude of the mind.
2:26. God has given, to the man who is good in his sight, wisdom, and knowledge, and rejoicing. But to the sinner, he has given affliction and needless worrying, so as to add, and to gather, and to deliver, to him who has pleased God. But this, too, is emptiness and a hollow worrying of the mind.
2:26. For [God] giveth to a man that [is] good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to [him that is] good before God. This also [is] vanity and vexation of spirit.
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Adam Clarke: Commentary on the Bible - 1831
2:26: For who can eat - more than I? - But instead of חוץ ממני chuts mimmenni, more than I; חוץ ממנו chuts mimmennu, without Him, is the reading of eight of Kennicott's and De Rossi's MSS., as also of the Septuagint, Syriac, and Arabic.
"For who maye eat, drynke, or bring enythinge to pass without him?"
- Coverdale.
I believe this to be the true reading. No one can have a true relish of the comforts of life without the Divine blessing. This reading connects all the sentences: "This also I saw, that it was from the hand of God; - for who can eat, and who can relish without Him? For God giveth to man that is good." It is through his liberality that we have any thing to eat or drink; and it is only through his blessing that we can derive good from the use of what we possess.
Giveth - wisdom, and knowledge, and joy -
1. God gives wisdom - the knowledge of himself, light to direct in the way of salvation.
2. Knowledge - understanding to discern the operation of his hand; experimental acquaintance with himself, in the dispensing of his grace and the gifts of his Spirit.
3. Joy; a hundred days of ease for one day of pain; one thousand enjoyments for one privation; and to them that believe, peace of conscience, and joy in the Holy Ghost.
But to the sinner he giveth travail - He has a life of labor, disappointment, and distress; for because he is an enemy to God, he travails in pain all his days; and, as the wise man says elsewhere, the wealth of the wicked is laid up for the just. So he loseth earthly good, because he would not take a heavenly portion with it.
Albert Barnes: Notes on the Bible - 1834
2:26
The doctrine of retribution, or, the Rev_ealed fact that God is the moral Governor of the world, is here stated for the first time (compare Ecc 3:15, Ecc 3:17 ff) in this book.
This also is vanity - Not only the travail of the sinner. Even the best gifts of God, wisdom, knowledge, and joy, so far as they are given in this life, are not permanent, and are not always (see Ecc 9:11) efficacious for the purpose for which they appear to be given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: in his sight: Heb. before him, Gen 7:1; Luk 1:6
wisdom: Ch2 31:20, Ch2 31:21; Pro 3:13-18; Isa 3:10, Isa 3:11; Joh 16:24; Rom 14:17, Rom 14:18; Co1 1:30, Co1 1:31; Gal 5:22, Gal 5:23; Col 1:9-12, Col 3:16, Col 3:17; Jam 3:17
to the sinner: Job 27:16, Job 27:17; Pro 13:22, Pro 28:8
Carl Friedrich Keil and Franz Delitzsch
2:26
"For to a man who appears to Him as good, He gave wisdom, and knowledge, and joy; but to the sinner He gave the work of gathering and heaping up, in order to give it to him who appears to Him as good: this also is vain, and grasping after the wind;" viz., this striving after enjoyment in and of the labour - it is "vain," for the purpose and the issue lie far apart; and "striving after the wind," because that which is striven for, when one thinks that he has it, only too often cannot be grasped, but vanishes into nothing. If we refer this sentence to a collecting and heaping up (Hengst., Grtz, and others), then the author would here come back to what has already been said, and that too in the foregoing section; the reference also to the arbitrary distribution of the good things of life on the part of God (Knobel) is inadmissible, because "this, although it might be called הבל, could not also be called רוח רעות" (Hitz.); and perfectly inadmissible the reference to the gifts of wisdom, knowledge, and joy (Bullock), for referred to these the sentence gains a meaning only by introducing all kinds of things into the text which here lie out of the connection.
Besides, what is here said has indeed a deterministic character, and לפניו, especially if it is thought of in connection with ולח,
(Note: Written with segol under ט in P, Biblia Rabb., and elsewhere. Thus correctly after the Masora, according to which this form of the word has throughout the book segol under ,ט with the single exception of Eccles 7:26. Cf. Michol 124b, 140b.)
sounds as if to the good and the bad their objective worth and distinction should be adjudicated; but this is not the meaning of the author; the unreasonable thought that good or bad is what God's arbitrary ordinance and judgment stamp it to be, is wholly foreign to him. The "good before Him" is he who appears as good before God, and thus pleases Him, because he is truly good; and the חוטא, placed in contrast, as at Eccles 7:26, is the sinner, not merely such before God, but really such; here לפניו has a different signification than when joined with טוב: one who sins in the sight of God, i.e., without regarding Him (Lk 15:18, ἐνώπιον), serves sin. Regarding ענין, vid., under 23a: it denotes a business, negotium; but here such as one fatigues himself with, quod negotium facessit. Among the three charismata, joy stands last, because it is the turning-point of the series of thoughts: joy connected with wise, intelligent activity, is, like wisdom and intelligence themselves, a gift of God. The obj. of לתת (that He may give it) is the store gathered together by the sinner; the thought is the same as that at Prov 13:22; Prov 28:8; Job 27:16. The perfect we have so translated, for that which is constantly repeating itself is here designated by the general expression of a thing thus once for all ordained, and thus always continued.
John Gill
2:26 For God giveth to a man that is good in his sight,.... No man is of himself good, or naturally so, but evil, very evil, as all the descendants of Adam are; there are some that are good in their own eyes, and in the sight of others, and yet not truly good; they are only really good, who are so in the sight of God, who sees the heart, and knows what is in man; they are such who are made good by his efficacious grace; who are inwardly, and not merely outwardly so; who are good at heart, or who have good hearts, clean hearts, new and right spirits created in them; who have a good work of grace upon their hearts, and the several graces of the Spirit implanted there; who have the good Spirit of God in them, in whose heart Christ dwells by faith; and who have the good word of Christ dwelling in them, and have a good treasure of rich experience of the grace of God; and who, in one word, are born again, renewed in the spirit of their minds, and live by faith on Jesus Christ. The phrase is rendered, "whoso pleaseth God", Eccles 7:26; and he is one that is accepted with God in Christ, his beloved Son, in whom he is well pleased; who is clothed with his righteousness, made comely through his comeliness, and so is irreprovable in his sight; and who by faith looks to and lays hold on this righteousness, and does all he does in the exercise of faith, without which it is impossible to please God. To such a man God gives
wisdom, and knowledge, and joy; wisdom to acquire knowledge, to keep, use, and improve it; and joy, to be cheerful and thankful for the good things of life: or rather this may design, not natural wisdom, but spiritual wisdom, wisdom in the hidden part, so as to be wise unto salvation, and to walk wisely and circumspectly, a good man's steps being ordered by the Lord; and knowledge of God in Christ, and of Christ, and of the things of the Gospel, and which relate to eternal life; and so spiritual joy, joy and peace in believing, in the presence of God, and communion with him; joy in Christ, and in hope of the glory of God, even joy unspeakable, and full of glory; all which, more or less, at one time or another, God gives to those who are truly good; and which is not to be found in worldly wisdom, pleasure, riches, power, and authority: the Targum is,
"to the man, whose works are right before God, he gives wisdom and knowledge in this world, and joy with the righteous in the world to come;''
but to the sinner he giveth travail, to gather and to heap up; to gather mammon, and to heap up a large possession, as the Targum; to gather together a great deal of riches, but without wisdom and knowledge to use them, without any proper enjoyment of them, or pleasure in them; all he has is a deal of trouble and care to get riches, without any comfort in them, and he has them not for his own use: the Midrash illustrates this of the good man and sinner, by the instances of Abraham and Nimrod, of Isaac and Abimelech, of Jacob and Laban, of the Israelites and Canaanites, of Hezekiah and Sennacherib, and of Mordecai and Haman. But
that he may give to him that is good before God; so it is ordered by divine Providence sometimes, that all that a wicked man has been labouring for all his days should come into the hands of such who are truly good men, and will make a right use of what is communicated to them.
This also is vanity, and vexation of spirit; not to the good man, but to the wicked man: so the Targum,
"it is vanity to the sinner, a breaking of spirit;''
Tit grieves him that such a man should have what he has been labouring for; or it would, if he knew it.
John Wesley
2:26 Wisdom - To direct him how to use his comforts aright; that so they may be blessings, and not curses to him. Joy - A thankful contented mind. To heap up - He giveth him up to insatiable desires, and wearisome labours, that he may leave it to others, yea to such as he least desired, to good and virtuous men.
Robert Jamieson, A. R. Fausset and David Brown
2:26 True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16-17; Prov 13:22; Prov 28:8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly the portion of the godly (Ps 84:11; Mt 5:5; Mk 10:29-30; Rom 8:28; Ti1 4:8).
that he--the sinner
may give--that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2Chron 1:11-12). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (2Chron 12:9).
Earthly pursuits are no doubt lawful in their proper time and order (Eccles 3:1-8), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (Eccles 3:9-10); whereas God makes everything beautiful in its season, which man obscurely comprehends (Eccles 3:11). God allows man to enjoy moderately and virtuously His earthly gifts (Eccles 3:12-13). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (Eccles 3:14).