DRC, KJV, CzeCEP, CzeB21, CzeCSP, CzeBKR, Webster, NHEB, AKJV, VulgClementine - Ecclesiastes - 4

4:1  I turned myself to other things, and I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter; and they were not able to resist their violence, being destitute of help from any.

4:1  So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.

4:1  Znovu jsem pohleděl na všechen útisk, který se pod sluncem děje. Hle, slzy utiskovaných, a oni jsou bez utěšitele, jejich utiskovatelé mají v rukou moc, a oni jsou bez utěšitele.

4:1  Když jsem se rozhlédl, znovu jsem viděl jen samé bezpráví pod sluncem: Slzy utiskovaných – útěcha nikde. Moc v rukou utiskovatelů – útěcha nikde!

4:1  A znovu jsem viděl všechno utlačování, které se pod sluncem páchá. Hle, slzy utlačovaných, a ti nemají utěšitele; v ruce jejich utlačovatelů je soustředěna moc, a utlačovaní nemají utěšitele.

4:1  Opět obrátiv se, i viděl jsem všeliká ssoužení, kteráž se dějí pod sluncem, a aj, slzy křivdu trpících, ješto nemají potěšitele, ani moci k vyjití z ruky těch, kteříž je ssužují, a nemají potěšitele.

4:1  So I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.

4:1  Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.

4:1  So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.

4:1  Verti me ad alia, et vidi calumnias quæ sub sole geruntur, et lacrimas innocentium, et neminem consolatorem, nec posse resistere eorum violentiæ, cunctorum auxilio destitutos,

4:2  And I praised the dead rather than the living:

4:2  Wherefore I praised the dead which are already dead more than the living which are yet alive.

4:2  Vychvaloval jsem mrtvé, kteří dávno zemřeli, více nežli živé, kteří ještě žijí.

4:2  Proto závidím dávno mrtvým spíše než těm, kdo jsou dosud naživu.

4:2  A chvalořečil jsem mrtvé, kteří dávno zemřeli, více než živé, kteří jsou ještě naživu.

4:2  Protož já chválil jsem mrtvé, kteříž již zemřeli, více nežli živé, kteříž jsou živi až po dnes.

4:2  Wherefore I praised the dead who are already dead more than the living who are yet alive.

4:2  Therefore I praised the dead who have been long dead more than the living who are yet alive.

4:2  Why I praised the dead which are already dead more than the living which are yet alive.

4:2  et laudavi magis mortuos quam viventes ;

4:3  And I judged him happier than them both, that is not yet born, nor hath seen the evils that are done under the sun.

4:3  Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.

4:3  Ale nad oboje líp je na tom ten, kdo ještě není a nevidí zlo, které se pod sluncem děje.

4:3  Nejšťastnější je ale ten, kdo ještě nebyl a neviděl zlo, které se děje pod sluncem!

4:3  Avšak lépe než oni oba je na tom ten, kdo ještě nebyl, kdo nespatřil zlé dílo, které se pod sluncem páchá.

4:3  Nýbrž nad oba tyto šťastnější jest ten, kterýž ještě nebyl, a neviděl skutku zlého, dějícího se pod sluncem.

4:3  Yes, better is [he] than both they, who hath not yet been, who hath not seen the evil work that is done under the sun.

4:3  Yes, better than them both is him who has not yet been, who has not seen the evil work that is done under the sun.

4:3  Yes, better is he than both they, which has not yet been, who has not seen the evil work that is done under the sun.

4:3  et feliciorem utroque judicavi qui necdum natus est, nec vidit mala quæ sub sole fiunt.

4:4  Again I considered all the labours of men, and I remarked that their industries are exposed to the envy of their neighbour: so in this also there is vanity, and fruitless care.

4:4  Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.

4:4  Viděl jsem též všechno pachtění i vše, co prospěšného se koná, a jak přitom jeden na druhého žárlí. Také to je pomíjivost a honba za větrem.

4:4  Shledal jsem také, že všechno pachtění a snaha o úspěch pramení z lidské závisti vůči bližnímu. I to je marnost a honba za větrem!

4:4  Viděl jsem všechnu námahu i veškerý prospěch z díla, že je za tím žárlivost ⌈jednoho na druhého.⌉ Také toto je marnost a honba za větrem.

4:4  Nebo spatřil jsem všelikou práci a každé dobré dílo, že jest k závisti jedněch druhým. I to také jest marnost a trápení ducha.

4:4  Again, I considered all labor, and every right work, that for this a man is envied by his neighbor. This [is] also vanity and vexation of spirit.

4:4  Then I saw all the labor and achievement that is the envy of a man's neighbor. This also is vanity and a striving after wind.

4:4  Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit.

4:4  Rursum contemplatus sum omnes labores hominum, et industrias animadverti patere invidiæ proximi ; et in hoc ergo vanitas et cura superflua est.

4:5  The fool foldeth his hands together, and eateth his own flesh, saying:

4:5  The fool foldeth his hands together, and eateth his own flesh.

4:5  Hlupák skládá ruce v klín a užírá se.

4:5  Hlupák do klína složí ruce a potom sžírá se.

4:5  Hlupák ⌈skládá své ruce v klín⌉ a užírá se.

4:5  Blázen skládá ruce své, a jí maso své, říkaje:

4:5  The fool foldeth his hands together, and eateth his own flesh.

4:5  The fool folds his hands together and ruins himself.

4:5  The fool folds his hands together, and eats his own flesh.

4:5  Stultus complicat manus suas, et comedit carnes suas, dicens :

4:6  Better is a handful with rest, than both hands full with labour, and vexation of mind.

4:6  Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

4:6  Lepší na dlaň odpočinku než hrstě plné pachtění a honby za větrem.

4:6  Lepší špetka klidu než náruč námahy a honba za větrem!

4:6  Lepší je jedna dlaň plná klidu než dvě hrsti plné námahy a honby za větrem.

4:6  Lepší jest plná hrst s odpočinutím, nežli přehršlí plné s prací a trápením ducha.

4:6  Better [is] a handful [with] quietness, than both the hands full [with] toil and vexation of spirit.

4:6  Better is a handful, with quietness, than two handfuls with labor and chasing after wind.

4:6  Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

4:6  Melior est pugillus cum requie, quam plena utraque manus cum labore et afflictione animi.

4:7  Considering I found also another vanity under the sun:

4:7  Then I returned, and I saw vanity under the sun.

4:7  A znovu jsem pohleděl, jak všechno pod sluncem je pomíjivé.

4:7  Když jsem se rozhlédl, viděl jsem další marnost pod sluncem:

4:7  A znovu jsem viděl marnost pod sluncem:

4:7  Opět obrátiv se, viděl jsem jinou marnost pod sluncem:

4:7  Then I returned, and I saw vanity under the sun.

4:7  Then I returned and saw vanity under the sun.

4:7  Then I returned, and I saw vanity under the sun.

4:7  Considerans, reperi et aliam vanitatem sub sole.

4:8  There is but one, and he hath not a second, no child, no brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he reflect, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and a grievous vexation.

4:8  There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.

4:8  Někdo je sám a nikoho nemá, ani syna ani bratra, a všechno jeho pachtění nebere konce, jeho oko se bohatství nenasytí. „Pro koho se pachtím a sám se připravuji o pohodlí?“ Také to je pomíjivost a úmorná lopota.

4:8  Někdo je sám a nikoho nemá, je bez dětí a bez příbuzných. Jeho pachtění ale nemá konce, není spokojen se svým bohatstvím. „Pro koho se to vlastně pachtím, proč si odpírám všechno pohodlí?“ I to je marnost a bídné úsilí.

4:8  Někdo je sám a nikoho jiného nemá, ani syna nebo bratra nemá; všechna jeho námaha nemá konce, ani jeho oko se nenasytí bohatstvím. Pro koho se namáhám a připravuji svou duši o blaho? Také toto je marnost a zlé plahočení.

4:8  Jest samotný někdo, nemaje žádného, ani syna, ani bratra, a však není konce všeliké práci jeho, ani oči jeho nemohou se nasytiti bohatství. Nepomyslí: Komu já pracuji, tak že i životu svému ujímám pohodlí? I to také jest marnost a bídné zaneprázdnění.

4:8  There is one [alone], and [there is] not a second; yes, he hath neither child nor brother: yet [is there] no end of all his labor; neither is his eye satisfied with riches; neither [saith he], For whom do I labor, and bereave my soul of good? This [is] also vanity, yes, it [is] a grievous labor.

4:8  There is one who is alone, and he has neither son nor brother. There is no end to all of his labor, neither are his eyes satisfied with wealth. For whom then, do I labor, and deprive my soul of enjoyment? This also is vanity, yes, it is a miserable business.

4:8  There is one alone, and there is not a second; yes, he has neither child nor brother: yet is there no end of all his labor; neither is his eye satisfied with riches; neither said he, For whom do I labor, and bereave my soul of good? This is also vanity, yes, it is a sore travail.

4:8  Unus est, et secundum non habet, non filium, non fratrem, et tamen laborare non cessat, nec satiantur oculi ejus divitiis ; nec recogitat, dicens : Cui laboro, et fraudo animam meam bonis ? In hoc quoque vanitas est et afflictio pessima.

4:9  It is better therefore that two should be together, than one: for they have the advantage of their society:

4:9  Two are better than one; because they have a good reward for their labour.

4:9  Lépe dvěma než jednomu, mají dobrou mzdu ze svého pachtění.

4:9  Lépe je dvěma nežli samotnému; jejich námaha má štědrou odměnu:

4:9  Lépe je dvěma než jednomu, ⌈neboť mají lepší⌉ mzdu za svou námahu.

4:9  Lépeť jest dvěma než jednomu; mají zajisté dobrý užitek z práce své.

4:9  Two [are] better than one; because they have a good reward for their labor.

4:9  Two are better than one, because they have a good reward for their labor.

4:9  Two are better than one; because they have a good reward for their labor.

4:9  Melius est ergo duos esse simul quam unum ; habent enim emolumentum societatis suæ.

4:10  If one fall he shall be supported by the other: woe to him that is alone, for when he falleth, he hath none to lift him up.

4:10  For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.

4:10  Upadne-li jeden, druh jej zvedne. Běda samotnému, který upadne; pak nemá nikoho, kdo by ho zvedl.

4:10  Padne-li jeden z nich, druhý ho zvedne, padne-li osamělý, běda, kdo zvedne jej?!

4:10  Vždyť jestliže upadnou, jeden pomůže svému druhovi vstát. Ale běda jednomu, když upadne a nemá druhého, který by mu pomohl vstát.

4:10  Nebo padne-li který z nich, druhý pozdvihne tovaryše svého. Běda tedy samotnému, když by padl; nebo nemá druhého, aby ho pozdvihl.

4:10  For if they fall, the one will lift up his fellow: but woe to him [that is] alone when he falleth; for [he hath] not another to help him to rise.

4:10  For if they fall, the one will lift up his fellow; but woe to him who is alone when he falls, and doesn't have another to lift him up.

4:10  For if they fall, the one will lift up his fellow: but woe to him that is alone when he falls; for he has not another to help him up.

4:10  Si unus ceciderit, ab altero fulcietur. Væ soli, quia cum ceciderit, non habet sublevantem se.

4:11  And if two lie together, they shall warm one another: how shall one alone be warmed?

4:11  Again, if two lie together, then they have heat: but how can one be warm alone?

4:11  Také leží-li dva pospolu, je jim teplo; jak se má však zahřát jeden?

4:11  Dva lidé spolu spící lépe zahřejí se, jak ale zahřeje se ten, kdo spí sám?

4:11  Také jestliže dva ulehnou, bude jim teplo, ale jak bude teplo jednomu?

4:11  Také budou-li dva spolu ležeti, zahřejí se, ale jeden jak se zahřeje?

4:11  Again, if two lie together, then they have heat: but how can one be warm [alone]?

4:11  Again, if two lie together, then they have warmth; but how can one keep warm alone?

4:11  Again, if two lie together, then they have heat: but how can one be warm alone?

4:11  Et si dormierint duo, fovebuntur mutuo ; unus quomodo calefiet ?

4:12  And if a man prevail against one, two shall withstand him: a threefold cord is not easily broken.

4:12  And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

4:12  Přepadnou-li jednoho, postaví se proti nim oba. A nit trojitá se teprv nepřetrhne!

4:12  Je-li napaden jeden, dva spolu odolají; trojitý provázek se těžko přetrhne!

4:12  A jestliže někdo přemůže jednoho, dva před ním obstojí. A trojitá šňůra se nepřetrhne snadno.

4:12  Ovšem, jestliže by se kdo jednoho zmocniti chtěl, dva postaví se proti němu; ano trojnásobní provázek nesnadně se přetrhne.

4:12  And if one prevaileth against him, two shall withstand him; and a three-fold cord is not quickly broken.

4:12  If a man prevails against one who is alone, two shall withstand him; and a threefold cord is not quickly broken.

4:12  And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

4:12  Et si quispiam prævaluerit contra unum, duo resistunt ei ; funiculus triplex difficile rumpitur.

4:13  Better is a child that is poor and wise, than a king that is old and foolish, who knoweth not to foresee for hereafter.

4:13  Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

4:13  Lepší nuzný moudrý chlapec než starý král, ale hloupý, který nedovede přijmout poučení.

4:13  Lepší je chudý a moudrý mladík než starý a pošetilý král, který si ani nenechá poradit.

4:13  Je lepší nuzné a moudré dítě než starý a hloupý král, který by už neuměl nechat se varovat.

4:13  Lepší jest dítě chudé a moudré, než král starý a blázen, kterýž neumí již ani napomenutí přijímati,

4:13  Better [is] a poor and a wise child, than an old and foolish king, who will no more be admonished.

4:13  Better is a poor and wise youth than an old and foolish king who doesn't know how to receive admonition any more.

4:13  Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

4:13  Melior est puer pauper et sapiens, rege sene et stulto, qui nescit prævidere in posterum.

4:14  Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.

4:14  For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.

4:14  Vyšel z vězení a stal se králem, narodil se jako chuďas a došel království.

4:14  Bývalý vězeň se může stát králem, rozený král zase chudákem.

4:14  Vždyť vyšlo z vězení, aby kralovalo, ačkoliv ještě za jeho kralování se narodilo chudé.

4:14  Ačkoli z žaláře vychází, aby kraloval, nýbrž i v království svém může na chudobu přijíti.

4:14  For out of prison he cometh to reign; whereas also [he that is] born in his kingdom becometh poor.

4:14  For out of prison he came forth to be king; yes, even in his kingdom he was born poor.

4:14  For out of prison he comes to reign; whereas also he that is born in his kingdom becomes poor.

4:14  Quod de carcere catenisque interdum quis egrediatur ad regnum ; et alius, natus in regno, inopia consumatur.

4:15  I saw all men living, that walk under the sun with the second young man, who shall rise up in his place.

4:15  I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

4:15  Shledal jsem, že všichni živí, ti, kdo chodí pod sluncem, byli při tom druhém, při chlapci, jenž nastoupil po něm.

4:15  Viděl jsem, že všichni, kdo žili pod sluncem, drželi s oním mladíkem, který nastoupil po králi.

4:15  Viděl jsem všechny živé, kteří chodí pod sluncem, že byli při tom dítěti, při tom druhém, které se postaví na jeho místo.

4:15  Viděl jsem všecky živé, kteříž chodí pod sluncem, ani se přídrželi pacholete, potomka onoho, kterýž měl kralovati místo něho.

4:15  I considered all the living who walk under the sun, with the second child that shall stand up in his stead.

4:15  I saw all the living who walk under the sun, that they were with the youth, the other, who succeeded him.

4:15  I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

4:15  Vidi cunctos viventes qui ambulant sub sole cum adolescente secundo, qui consurget pro eo.

4:16  The number of the people, of all that were before him is infinite: and they that shall come afterwards, shall not rejoice in him: but this also is vanity, and vexation of spirit.

4:16  There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

4:16  Nesčetný byl všechen lid, jemuž byl v čele, ale radovat se z něho nebude už příští pokolení. Věru i to je pomíjivost a honba za větrem.

4:16  Stanul v čele nespočetných zástupů, těm, kdo přišli potom, se ale nelíbil. Ano, i to je marnost a honba za větrem.

4:16  Není konce všemu lidu, všemu, který byl před nimi. Ani ti budoucí se z něj nebudou radovat, protože také toto je marnost a honička za větrem.

4:16  Nebývalo konce té vrtkosti všeho lidu, jakž toho, kterýž byl před nimi, takž ani potomci nebudou se těšiti z něho. Protož i to jest marnost a trápení ducha.

4:16  [There is] no end of all the people, [even] of all that have been before them: they also that come after shall not rejoice in him. Surely this also [is] vanity and vexation of spirit.

4:16  There was no end of all the people, even of all them over whom he was-yet those who come after shall not rejoice in him. Surely this also is vanity and a chasing after wind.

4:16  There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

4:16  Infinitus numerus est populi omnium qui fuerunt ante eum, et qui postea futuri sunt non lætabuntur in eo ; sed et hoc vanitas et afflictio spiritus.

4:17  Keep thy foot, when thou goest into the house of God, and draw nigh to hear. For much better is obedience, than the victims of fools, who know not what evil they do.

4:17  Dej si pozor na každý krok, když jdeš do Božího domu. Pohotovější buď k slyšení než k přinášení obětí jak hlupáci; ti ani nevědí, že činí něco zlého.

4:17  Dej pozor na své kroky, když jdeš do Božího domu. Přicházej raději naslouchat než přinášet oběť hlupáků – ti ani nevědí, jak špatně jednají!

4:17  Střež své kroky, když půjdeš do Božího domu, a buď blíže k naslouchání, ⌈než abys dával oběť jako hlupáci.⌉ Vždyť oni nevědí, že provádějí, co je zlé.

4:17  Custodi pedem tuum ingrediens domum Dei, et appropinqua ut audias. Multo enim melior est obedientia quam stultorum victimæ, qui nesciunt quid faciunt mali.