2 All things come alike to all. There is one event to the righteous and to the wicked; to the good, to the clean, to the unclean, to him who sacrifices, and to him who doesn’t sacrifice. As is the good, so is the sinner; he who takes an oath, as he who fears an oath.
3 This is an evil in all that is done under the sun, that there is one event to all. Yes also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
4 For to him who is joined with all the living there is hope; for a living dog is better than a dead lion.
5 For the living know that they will die, but the dead don’t know anything, neither do they have any more a reward; for their memory is forgotten.
6 Also their love, their hatred, and their envy has perished long ago; neither do they any longer have a portion forever in anything that is done under the sun.
7 Go your way—eat your bread with joy, and drink your wine with a merry heart; for God has already accepted your works.
8 Let your garments be always white, and don’t let your head lack oil.
9 Live joyfully with the wife whom you love all the days of your life of vanity, which he has given you under the sun, all your days of vanity, for that is your portion in life, and in your labor in which you labor under the sun.
10 Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are going.
11 I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to them all.
12 For man also doesn’t know his time. As the fish that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falls suddenly on them.
13 I have also seen wisdom under the sun in this way, and it seemed great to me.
14 There was a little city, and few men within it; and a great king came against it, besieged it, and built great bulwarks against it.
15 Now a poor wise man was found in it, and he by his wisdom delivered the city; yet no man remembered that same poor man.
16 Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard.
17 The words of the wise heard in quiet are better than the cry of him who rules among fools.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 9:2–10a certain sinister opinion stole secretly into my mind, that all men come to their end in a similar way. But now I know that these are the reflections of fools, and errors and deceits. And they assert largely, that he who is dead has perished utterly, and that the living is to be preferred to the dead, even though he may lie in darkness, and pass his life-journey after the fashion of a dog, which is better at least than a dead lion. For the living know this at any rate, that they are to die; but the dead know not anything, and there is no reward proposed to them after they have completed their necessary course. … Error harping still on such a string, gives also such counsel as this: What meanest thou, O man, that thou dost not enjoy thyself delicately, and gorge thyself with all manner of pleasant food, and fill thyself to the full with wine? … And Hades, whatever that may be, whereunto we are said to depart, has neither wisdom nor understanding. These are the things which men of vanity speak.
a certain sinister opinion stole secretly into my mind, that all men come to their end in a similar way. But now I know that these are the reflections of fools, and errors and deceits. And they assert largely, that he who is dead has perished utterly, and that the living is to be preferred to the dead, even though he may lie in darkness, and pass his life-journey after the fashion of a dog, which is better at least than a dead lion. For the living know this at any rate, that they are to die; but the dead know not anything, and there is no reward proposed to them after they have completed their necessary course. … Error harping still on such a string, gives also such counsel as this: What meanest thou, O man, that thou dost not enjoy thyself delicately, and gorge thyself with all manner of pleasant food, and fill thyself to the full with wine? … And Hades, whatever that may be, whereunto we are said to depart, has neither wisdom nor understanding. These are the things which men of vanity speak.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 9; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 9:14–17Also I estimate wisdom at so high a price, that I should deem a small and poorly-peopled city, even though besieged also by a mighty king with his forces, to be indeed great and powerful, if it had but one wise man, however poor, among its citizens. For such a man would be able to deliver his city both from enemies and from entrenchments. And other men, it may be, do not recognise that wise man, poor as he is; but for my part I greatly prefer the power that resides in wisdom, to this might of the mere multitude of the people. Here, however, wisdom, as it dwells with poverty, is held in dishonour. But hereafter it shall be heard speaking with more authoritative voice than princes and despots who seek after things evil.
Also I estimate wisdom at so high a price, that I should deem a small and poorly-peopled city, even though besieged also by a mighty king with his forces, to be indeed great and powerful, if it had but one wise man, however poor, among its citizens. For such a man would be able to deliver his city both from enemies and from entrenchments. And other men, it may be, do not recognise that wise man, poor as he is; but for my part I greatly prefer the power that resides in wisdom, to this might of the mere multitude of the people. Here, however, wisdom, as it dwells with poverty, is held in dishonour. But hereafter it shall be heard speaking with more authoritative voice than princes and despots who seek after things evil.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 9; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 9:9–10Make thyself agreeable to thy relations: Live joyfully with the wife whom thou lovest. Do not engross thy delights, making much of thyself only, and not caring what becomes of those about thee, but let them share with thee and make them easy too. … "Love thy wife; and the wife whom thou lovest thou wilt be likely to live joyfully with." … Whatsoever thy hand finds to do do it with thy might. Observe here, (1.) There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do, Ecc 2:3. This is the world of service; that to come is the world of recompence. … What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigour, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines.
Make thyself agreeable to thy relations: Live joyfully with the wife whom thou lovest. Do not engross thy delights, making much of thyself only, and not caring what becomes of those about thee, but let them share with thee and make them easy too. … "Love thy wife; and the wife whom thou lovest thou wilt be likely to live joyfully with." … Whatsoever thy hand finds to do do it with thy might. Observe here, (1.) There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do, Ecc 2:3. This is the world of service; that to come is the world of recompence. … What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigour, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines.
Matthew Henry, Commentary on the Whole Bible, on 9:4–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 9:5but the dead know not anything; this is not to be understood of their separate spirits, and of the things of the other world; for the righteous dead know much, their knowledge is greatly increased; they know, as they are known; … even they know abundantly more than they did in this life: … but this is to be interpreted of their bodily senses now extinct, and of worldly things they have now nothing to do with; they know not any thing that is done in this world, nor how it fares with their children and friends they have left behind them; see Job 14:21; … neither have they any more a reward; not but that there will be rewards in a future state, in which everyone shall have his own reward; … but the sense is, that after death there will be no enjoyment of a man's labours; he will not have the use, profit, and advantage of them, but his heirs that succeed him
but the dead know not anything; this is not to be understood of their separate spirits, and of the things of the other world; for the righteous dead know much, their knowledge is greatly increased; they know, as they are known; … even they know abundantly more than they did in this life: … but this is to be interpreted of their bodily senses now extinct, and of worldly things they have now nothing to do with; they know not any thing that is done in this world, nor how it fares with their children and friends they have left behind them; see Job 14:21; … neither have they any more a reward; not but that there will be rewards in a future state, in which everyone shall have his own reward; … but the sense is, that after death there will be no enjoyment of a man's labours; he will not have the use, profit, and advantage of them, but his heirs that succeed him
John Gill, An Exposition of the Old and New Testament, on 9:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 9:14–15Which some take to be a piece of history, a real matter of fact; that as the city of Abel, when besieged by Joab, was delivered by the counsel of a wise woman, 2 Samuel 20:15; so there was a city, which Solomon had knowledge of, which was delivered from the siege of a powerful king, by the wise counsel of a poor wise man: though others think it is only a fiction, fable, or parable; the moral of which is, that political wisdom, even in a poor mean person, is sometimes very useful and serviceable, though it does not meet with its proper merit. Many of the Jewish writers understand the whole allegorically and figuratively; so the Targum, by "the little city", understands the body of man; … by "the great king", the evil imagination, or corruption of nature, which is great to oppress, and besieges the heart to cause it to err; and by "the poor wise man", the good imagination or affection, which prevails over the other, and subdues it, … Some Christian interpreters explain it … concerning the church attacked by Satan, and delivered by Christ, who, notwithstanding, is unkindly and ungratefully used
Which some take to be a piece of history, a real matter of fact; that as the city of Abel, when besieged by Joab, was delivered by the counsel of a wise woman, 2 Samuel 20:15; so there was a city, which Solomon had knowledge of, which was delivered from the siege of a powerful king, by the wise counsel of a poor wise man: though others think it is only a fiction, fable, or parable; the moral of which is, that political wisdom, even in a poor mean person, is sometimes very useful and serviceable, though it does not meet with its proper merit. Many of the Jewish writers understand the whole allegorically and figuratively; so the Targum, by "the little city", understands the body of man; … by "the great king", the evil imagination, or corruption of nature, which is great to oppress, and besieges the heart to cause it to err; and by "the poor wise man", the good imagination or affection, which prevails over the other, and subdues it, … Some Christian interpreters explain it … concerning the church attacked by Satan, and delivered by Christ, who, notwithstanding, is unkindly and ungratefully used
John Gill, An Exposition of the Old and New Testament, on 9:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ecclesiastes 9:7–11Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46). … Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it. … This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. … chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46). … Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it. … This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. … chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:7–11; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 9:5–6In vain do the Targ., Midrash, and the older Christian interpreters refer that which is said to the wicked dead; … But that which Koheleth expresses here only in a particularly rugged way is the view of Hades predominating in the O.T. It is the consequence of viewing death from the side of its anger. Revelation intentionally permits this manner of viewing it to remain; but from premises which the revelation sets forth, the religious consciousness in the course of time draws always more decidedly the conclusion, that the man who is united to God will fully reach through death that which since the entrance of sin into the world cannot be reached without the loss of this present life, i.e., without death, viz., a more perfect life in fellowship with God. … for the first time the N.T. solution actually removes the confusion, and turns the scale in favour of the view of death on its side of light.
In vain do the Targ., Midrash, and the older Christian interpreters refer that which is said to the wicked dead; … But that which Koheleth expresses here only in a particularly rugged way is the view of Hades predominating in the O.T. It is the consequence of viewing death from the side of its anger. Revelation intentionally permits this manner of viewing it to remain; but from premises which the revelation sets forth, the religious consciousness in the course of time draws always more decidedly the conclusion, that the man who is united to God will fully reach through death that which since the entrance of sin into the world cannot be reached without the loss of this present life, i.e., without death, viz., a more perfect life in fellowship with God. … for the first time the N.T. solution actually removes the confusion, and turns the scale in favour of the view of death on its side of light.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ecclesiastes 9
Ecclesiastes 9:2–17, World English Bible
Ecclesiastes 9 in the Bible · Told in the Story: Chapter 20, The Preacher
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 9:2–10a certain sinister opinion stole secretly into my mind, that all men come to their end in a similar way. But now I know that these are the reflections of fools, and errors and deceits. And they assert largely, that he who is dead has perished utterly, and that the living is to be preferred to the dead, even though he may lie in darkness, and pass his life-journey after the fashion of a dog, which is better at least than a dead lion. For the living know this at any rate, that they are to die; but the dead know not anything, and there is no reward proposed to them after they have completed their necessary course. … Error harping still on such a string, gives also such counsel as this: What meanest thou, O man, that thou dost not enjoy thyself delicately, and gorge thyself with all manner of pleasant food, and fill thyself to the full with wine? … And Hades, whatever that may be, whereunto we are said to depart, has neither wisdom nor understanding. These are the things which men of vanity speak.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 9; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 9:14–17Also I estimate wisdom at so high a price, that I should deem a small and poorly-peopled city, even though besieged also by a mighty king with his forces, to be indeed great and powerful, if it had but one wise man, however poor, among its citizens. For such a man would be able to deliver his city both from enemies and from entrenchments. And other men, it may be, do not recognise that wise man, poor as he is; but for my part I greatly prefer the power that resides in wisdom, to this might of the mere multitude of the people. Here, however, wisdom, as it dwells with poverty, is held in dishonour. But hereafter it shall be heard speaking with more authoritative voice than princes and despots who seek after things evil.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 9; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 9:9–10Make thyself agreeable to thy relations: Live joyfully with the wife whom thou lovest. Do not engross thy delights, making much of thyself only, and not caring what becomes of those about thee, but let them share with thee and make them easy too. … "Love thy wife; and the wife whom thou lovest thou wilt be likely to live joyfully with." … Whatsoever thy hand finds to do do it with thy might. Observe here, (1.) There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do, Ecc 2:3. This is the world of service; that to come is the world of recompence. … What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigour, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines.
Matthew Henry, Commentary on the Whole Bible, on 9:4–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 9:5but the dead know not anything; this is not to be understood of their separate spirits, and of the things of the other world; for the righteous dead know much, their knowledge is greatly increased; they know, as they are known; … even they know abundantly more than they did in this life: … but this is to be interpreted of their bodily senses now extinct, and of worldly things they have now nothing to do with; they know not any thing that is done in this world, nor how it fares with their children and friends they have left behind them; see Job 14:21; … neither have they any more a reward; not but that there will be rewards in a future state, in which everyone shall have his own reward; … but the sense is, that after death there will be no enjoyment of a man's labours; he will not have the use, profit, and advantage of them, but his heirs that succeed him
John Gill, An Exposition of the Old and New Testament, on 9:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 9:14–15Which some take to be a piece of history, a real matter of fact; that as the city of Abel, when besieged by Joab, was delivered by the counsel of a wise woman, 2 Samuel 20:15; so there was a city, which Solomon had knowledge of, which was delivered from the siege of a powerful king, by the wise counsel of a poor wise man: though others think it is only a fiction, fable, or parable; the moral of which is, that political wisdom, even in a poor mean person, is sometimes very useful and serviceable, though it does not meet with its proper merit. Many of the Jewish writers understand the whole allegorically and figuratively; so the Targum, by "the little city", understands the body of man; … by "the great king", the evil imagination, or corruption of nature, which is great to oppress, and besieges the heart to cause it to err; and by "the poor wise man", the good imagination or affection, which prevails over the other, and subdues it, … Some Christian interpreters explain it … concerning the church attacked by Satan, and delivered by Christ, who, notwithstanding, is unkindly and ungratefully used
John Gill, An Exposition of the Old and New Testament, on 9:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ecclesiastes 9:7–11Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46). … Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it. … This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. … chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:7–11; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 9:5–6In vain do the Targ., Midrash, and the older Christian interpreters refer that which is said to the wicked dead; … But that which Koheleth expresses here only in a particularly rugged way is the view of Hades predominating in the O.T. It is the consequence of viewing death from the side of its anger. Revelation intentionally permits this manner of viewing it to remain; but from premises which the revelation sets forth, the religious consciousness in the course of time draws always more decidedly the conclusion, that the man who is united to God will fully reach through death that which since the entrance of sin into the world cannot be reached without the loss of this present life, i.e., without death, viz., a more perfect life in fellowship with God. … for the first time the N.T. solution actually removes the confusion, and turns the scale in favour of the view of death on its side of light.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.