About Ecclesiastes

Ecclesiastes examines life's meaning "under the sun," concluding that true purpose is found only in fearing God.

Author: SolomonWritten: c. 940-930 BCReading time: ~3 minVerses: 20
MeaninglessnessWisdomEnjoymentDeathFear of GodPurpose

King James Version

Ecclesiastes 5

20 verses with commentary

Fear God and Keep Your Vows

Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.

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KJV Study Commentary

This verse introduces the theme of approaching God with reverence and caution: 'Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.' The phrase 'keep thy foot' (Hebrew 'shmor raglekha,' שְׁמֹר רַגְלֶךָ) means watch your step, be careful—approaching God requires mindful intentionality, not carele...
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Ellicott’s Commentary for English Readers

V. (1) In the Hebrew division this is the last verse of the preceding chapter; but clearly here a new section begins, containing proverbs in the second person singular, which has not hitherto been used. There is no obvious connection with what has gone before; possibly the precepts here introduced were traditionally known to have been part of Solomon’s teaching. **They consider not.**—The most nat...
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Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. thing: or, word

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KJV Study Commentary

Continuing the theme of reverent worship, the Preacher warns: 'Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.' The Hebrew 'bahal' (בָּהַל, rash/hasty) means acting impulsively without careful thought. The verse contrasts God's transcendence ('in heaven') with human limitation ('u...
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Ellicott’s Commentary for English Readers

(2) **Few.—**Ecclesiasticus 7:14; Ecclesiasticus 18:22.

Jamieson-Fausset-Brown Bible Commentary

**18. speaketh--**literally, "speaketh hastily," or indiscreetly (Psa 106:33), as an angry man retorts harsh and provoking invectives. **tongue ... health--**by soothing and gentle language.

For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.

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KJV Study Commentary

<strong>For a dream cometh through the multitude of business</strong>—excessive activity (<em>rov inyan</em>, רֹב עִנְיָן, abundance of occupation) produces confused, meaningless dreams. The Hebrew <em>chalom</em> (חֲלוֹם, dream) represents mental chaos resulting from overwhelming preoccupation. Just as an overactive mind generates disordered dreams, <strong>a fool's voice is known by multitude of...
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Jamieson-Fausset-Brown Bible Commentary

19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.

When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.

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KJV Study Commentary

<strong>When thou vowest a vow unto God, defer not to pay it</strong>—the Hebrew <em>neder</em> (נֶדֶר, vow) refers to voluntary religious promises made to God, often conditional ("If You do X, I will do Y") or expressions of devotion. The command <em>al te'acher</em> (אַל־תְּאַחֵר, defer not) means do not delay or be late. Unlike secular contracts, vows to God carried absolute moral obligation (D...
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Ellicott’s Commentary for English Readers

(4) There is here a clear recognition of the passage in Deuteronomy. (See ref.; comp. Ecclesiasticus 18:23.) **No pleasure in fools.**—Comp. Isaiah 62:4.

Jamieson-Fausset-Brown Bible Commentary

**20. that imagine--**or, "plan" (Pr 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mt 5:9; Ro 12:18).

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

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KJV Study Commentary

<strong>Better is it that thou shouldest not vow, than that thou shouldest vow and not pay</strong>—this stark comparison uses the Hebrew <em>tov</em> (טוֹב, better) to establish priorities. Since vows were voluntary, not mandatory, abstaining from vowing was safer than vowing and defaulting. The verse doesn't prohibit vows but insists on their seriousness. Unfulfilled vows constitute sin (<em>cha...
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Jamieson-Fausset-Brown Bible Commentary

**21. no evil--**(as in Psa 91:10), under God's wise limitations (Ro 8:28). **mischief--**as penal evil.

Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

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KJV Study Commentary

<strong>Suffer not thy mouth to cause thy flesh to sin</strong>—the Hebrew <em>basar</em> (בָּשָׂר, flesh) means your whole person, not just physical body. Careless speech (<em>peh</em>, פֶּה, mouth) leads to guilt requiring sacrifice or judgment. Rash vows create obligations one cannot fulfill, thus causing sin.<br><br><strong>Neither say thou before the angel, that it was an error</strong>—the <...
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Ellicott’s Commentary for English Readers

(6) **The angel.**—It has been proposed to translate this word the “messenger,” or ambassador of God, and understand “the priest” (see Malachi 2:7); and it has been regarded as one of the notes of later date in this book that the word should be used in such a sense. But even in the passage of Malachi there is no trace that the word “angel” had then become an ordinary name for the priest, such as w...
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Jamieson-Fausset-Brown Bible Commentary

**22. deal truly--**or, "faithfully," that is, according to promises (compare Joh 3:21).

For in the multitude of dreams and many words there are also divers vanities: but fear thou God.

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KJV Study Commentary

<strong>For in the multitude of dreams and many words there are also divers vanities</strong>—the Hebrew <em>harbeh</em> (הַרְבֵּה, multitude) modifies both <em>chalomot</em> (חֲלֹמוֹת, dreams) and <em>devarim</em> (דְּבָרִים, words). Dreams could claim divine origin (Joel 2:28), but most were mere mental wanderings. Similarly, verbose prayers (Matthew 6:7) and lengthy religious discourse often ma...
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Ellicott’s Commentary for English Readers

(7) This verse presents some difficulties of translation springing from corruption of text, but not affecting the general sense; according to which the many words which belong to the dreams and vanities of heathendom are contrasted with the fear of the only God.

Jamieson-Fausset-Brown Bible Commentary

**23. concealeth--**by his modesty (Pr 10:14; 11:13). **heart ... proclaimeth--**as his lips speak his thoughts (compare Ec 10:3).

The Vanity of Wealth

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. at the: Heb. at the will, or, purpose

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KJV Study Commentary

<strong>If thou seest the oppression of the poor, and violent perverting of judgment and justice</strong>—the Hebrew <em>ra'ita</em> (רָאִיתָ, if thou seest) acknowledges that social injustice is observable reality. <em>Oshek rash</em> (עֹשֶׁק רָשׁ, oppression of the poor) describes exploitation of the vulnerable. <em>Gezel mishpat va-tsedek</em> (גֵּזֶל מִשְׁפָּט וָצֶדֶק, violent robbery of judgm...
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Ellicott’s Commentary for English Readers

(8) The interpretation of this verse depends on the sense we give to “marvel.” There are some who take it of simple surprise. “You need not think it strange; the instances of oppression which you observe are only parts of a gigantic scheme of mutual wrong-doing, the oppressors of one being themselves oppressed in turn by their superiors.” But instead of “Do not wonder,” the meaning “be not dismaye...
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Jamieson-Fausset-Brown Bible Commentary

**24. slothful--**(Compare Margin), so called because he fails to meet his promises. **under tribute--**not denoting legal taxes, but the obligation of dependence.

Moreover the profit of the earth is for all: the king himself is served by the field.

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KJV Study Commentary

<strong>Moreover the profit of the earth is for all: the king himself is served by the field</strong>—this verse's interpretation is debated. The Hebrew <em>yitron erets ba-kol</em> (יִתְרוֹן־אֶרֶץ בַּכֹּל, profit of the earth is for all) may mean agriculture benefits everyone, or that hierarchy extends everywhere (connecting to v. 8). The phrase <em>melekh le-sadeh ne'evad</em> (מֶלֶךְ לְשָׂדֶה נ...
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Ellicott’s Commentary for English Readers

(9) **Is served by.**—Or, *is servant to. *Many eminent interpreters connect this verse with what precedes, and translate, “and on the whole the profit of the land is a king devoted to agriculture,” an observation which it is hard to clear of the charge of irrelevance. I prefer, as in our version, to connect with the following verses, and the best explanation I can give of the connection of the pa...
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Jamieson-Fausset-Brown Bible Commentary

**25. a good word--**one of comfort.

He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

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KJV Study Commentary

The Preacher warns against obsessive wealth-seeking: 'He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.' The Hebrew 'ahav' (אָהַב, loveth) denotes deep affection and attachment, not mere desire. Loving money creates insatiable appetite—acquiring more intensifies craving rather than satisfying it. The parallel phrase 'he that ...
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Jamieson-Fausset-Brown Bible Commentary

**26. more excellent--**(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &amp;c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.

When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?

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KJV Study Commentary

<strong>When goods increase, they are increased that eat them</strong> (בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ, <em>birvot hatovah rabbu okhleiha</em>)—when prosperity multiplies, so do the consumers/dependents. The Hebrew <em>okhleiha</em> literally means 'those eating them,' referring to household members, servants, staff, and parasitic hangers-on. <strong>And what good is there to the owners the...
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Jamieson-Fausset-Brown Bible Commentary

27. (Compare Pr 12:24). **took in hunting--**or, "his venison." He does not improve his advantages. **the substance ... precious--**or, "the wealth of a man of honor is being diligent," or "diligence." **precious--**literally, "honor" (Ec 10:1).

The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

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KJV Study Commentary

<strong>The sleep of a labouring man is sweet</strong> (מְתוּקָה שְׁנַת הָעֹבֵד, <em>metukah shenat ha'oved</em>)—literally 'sweet is the sleep of the worker.' The adjective <em>metukah</em> conveys pleasantness and satisfaction. <strong>Whether he eat little or much</strong> (אִם־מְעַט וְאִם־הַרְבֵּה יֹאכֵל, <em>im-me'at ve'im-harbeh yokhel</em>)—regardless of quantity consumed. <strong>But the a...
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Jamieson-Fausset-Brown Bible Commentary

28. (Compare Pr 8:8, 20, &amp;c.). A sentiment often stated; here first affirmatively, then negatively.

There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.

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KJV Study Commentary

<strong>There is a sore evil which I have seen under the sun</strong> (יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ, <em>yesh ra'ah cholah ra'iti tachat hashemesh</em>)—'a grievous evil I have observed.' The term <em>cholah</em> means 'sick' or 'diseased,' intensifying <em>ra'ah</em> (evil). <strong>Riches kept for the owners thereof to their hurt</strong> (עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ, <em...
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Ellicott’s Commentary for English Readers

(13) **Sore evil.—**Ecclesiastes 6:2; Jeremiah 14:17; Nahum 3:19.

But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.

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KJV Study Commentary

<strong>But those riches perish by evil travail</strong> (וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיַן רָע, <em>ve'avad ha'osher hahu be'inyan ra</em>)—'and that wealth was lost through bad business/misfortune.' The noun <em>inyan</em> refers to occupation, affair, or venture—the wealth vanishes through failed enterprise. <strong>And he begetteth a son, and there is nothing in his hand</strong> (וְהוֹלִיד ב...
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Ellicott’s Commentary for English Readers

(14) **Evil travail.—**Unsuccessful business. **Nothing in his hand.—**The same words occur in a literal sense in Judges 14:6.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 13 Pr 13:1-25. 1. (Compare Pr 6:1-5; 10:1, 17).

As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.

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KJV Study Commentary

<strong>As he came forth of his mother's womb, naked shall he return</strong> (כַּאֲשֶׁר יָצָא מִבֶּטֶן אִמּוֹ עָרוֹם יָשׁוּב לָלֶכֶת כְּשֶׁבָּא, <em>ka'asher yatsa mibeten immo arom yashuv lalekhet keshebba</em>)—echoing Job's famous declaration: 'Naked I came from my mother's womb, and naked shall I return' (Job 1:21). <strong>And shall take nothing of his labour, which he may carry away in his ...
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Ellicott’s Commentary for English Readers

(15) There is a clear use of Job 1:21. (See also Psalm 139:15.) And this passage itself is used in Ecclesiasticus 40:1.

Jamieson-Fausset-Brown Bible Commentary

**2. shall eat--**that is, obtain (Pr 12:14). **transgressors--**as in Pr 2:22. **violence--**or, "mischief" to themselves.

And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?

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KJV Study Commentary

<strong>And this also is a sore evil</strong> (וְגַם־זֹה רָעָה חוֹלָה, <em>vegam-zoh ra'ah cholah</em>)—repeating verse 13's phrase, 'a grievous evil.' <strong>That in all points as he came, so shall he go</strong> (כָּל־עֻמַּת שֶׁבָּא כֵּן יֵלֵךְ, <em>kol-ummat shebba ken yelekh</em>)—'exactly corresponding to how he came, thus he goes,' emphasizing precise symmetry of arrival and departure. <str...
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Jamieson-Fausset-Brown Bible Commentary

**3. He ... mouth ... life--**because evil speeches may provoke violence from others. **he that openeth wide his lips shall have destruction--**On last clause, compare Pr 10:14.

All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

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KJV Study Commentary

<strong>All his days also he eateth in darkness</strong> (גַּם כָּל־יָמָיו בַּחֹשֶׁךְ יֹאכֵל, <em>gam kol-yamav bachoshekh yokhel</em>)—literally 'all his days in darkness he eats,' suggesting joyless consumption, isolation, or depression. The Hebrew <em>choshekh</em> (darkness) often symbolizes spiritual/emotional gloom, not just physical absence of light. <strong>And he hath much sorrow and wrat...
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Ellicott’s Commentary for English Readers

(17) We pass without notice some variations of translation in this verse, which do not materially affect the sense.

Jamieson-Fausset-Brown Bible Commentary

4. (Compare Pr 12:11, 27).

Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. It is good: Heb. there is a good which is comely, etc all the days: Heb. the number of the days

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KJV Study Commentary

<strong>Behold that which I have seen: it is good and comely</strong> (הִנֵּה אֲשֶׁר־רָאִיתִי אָנִי טוֹב אֲשֶׁר־יָפֶה, <em>hinneh asher-ra'iti ani tov asher-yafeh</em>)—'Behold what I have seen: it is good, it is beautiful.' The doubled affirmation (<em>tov</em> and <em>yafeh</em>) emphasizes positive discovery after the gloom of verses 13-17. <strong>For one to eat and to drink, and to enjoy the ...
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Ellicott’s Commentary for English Readers

(18) The Preacher is led back to the conclusion at which he had arrived (Ecclesiastes 2:24; Ecclesiastes 3:12; Ecclesiastes 3:22).

Jamieson-Fausset-Brown Bible Commentary

**5. loathsome ... shame--**better, causeth shame and reproach (compare Pr 19:26), by slander, &amp;c., which the righteous hates.

Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.

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KJV Study Commentary

<strong>Every man also to whom God hath given riches and wealth</strong> (גַּם כָּל־הָאָדָם אֲשֶׁר נָתַן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים, <em>gam kol-ha'adam asher natan-lo ha'elohim osher unekhasim</em>)—recognizing God as the source of material blessings, not personal achievement. <strong>And hath given him power to eat thereof</strong> (וְהִשְׁלִיטוֹ לֶאֱכֹל מִמֶּנּוּ, <em>vehishlito le'ekhol ...
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Jamieson-Fausset-Brown Bible Commentary

6. A sentiment of frequent recurrence, that piety benefits and sin injures.

For he shall not much remember the days of his life; because God answereth him in the joy of his heart. For: or, Though he give not much, yet he remembereth, etc

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KJV Study Commentary

<strong>For he shall not much remember the days of his life</strong> (כִּי לֹא הַרְבֵּה יִזְכֹּר אֶת־יְמֵי חַיָּיו, <em>ki lo harbeh yizkor et-yemei chayav</em>)—'for not much will he remember the days of his life.' This can mean either he won't dwell on past troubles, or life passes quickly when enjoyed. <strong>Because God answereth him in the joy of his heart</strong> (כִּי הָאֱלֹהִים מַעֲנֶה ב...
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Ellicott’s Commentary for English Readers

(20) “In the enjoyment of God’s gifts he does not think much of the sorrows or brevity of life.” This is the usual explanation; and though not satisfied with it, we cannot suggest a better. Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. Bible Hub

Jamieson-Fausset-Brown Bible Commentary

7. In opposite ways men act hypocritically for gain of honor or wealth.

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