DRC, KJV, VulgClementine - Ecclesiastes

Chapter 1

1:1  The words of Ecclesiastes, the son of David, king of Jerusalem.

1:1  The words of the Preacher, the son of David, king in Jerusalem.

1:1  Verba Ecclesiastæ, filii David, regis Jerusalem.

1:2  Vanity of vanities, said Ecclesiastes: vanity of vanities, and all is vanity.

1:2  Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

1:2  Vanitas vanitatum, dixit Ecclesiastes ; vanitas vanitatum, et omnia vanitas.

1:3  What hath a man more of all his labour, that he taketh under the sun?

1:3  What profit hath a man of all his labour which he taketh under the sun?

1:3  Quid habet amplius homo de universo labore suo quo laborat sub sole ?

1:4  One generation passeth away, and another generation cometh: but the earth standeth for ever.

1:4  One generation passeth away, and another generation cometh: but the earth abideth for ever.

1:4  Generatio præterit, et generatio advenit ; terra autem in æternum stat.

1:5  The sun riseth, and goeth down, and returneth to his place: and there rising again,

1:5  The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.

1:5  Oritur sol et occidit, et ad locum suum revertitur ; ibique renascens,

1:6  Maketh his round by the south, and turneth again to the north: the spirit goeth forward surveying all places round about, and returneth to his circuits.

1:6  The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.

1:6  gyrat per meridiem, et flectitur ad aquilonem. Lustrans universa in circuitu pergit spiritus, et in circulos suos revertitur.

1:7  All the rivers run into the sea, yet the sea doth not overflow: unto the place from whence the rivers come, they return, to flow again.

1:7  All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

1:7  Omnia flumina intrant in mare, et mare non redundat ; ad locum unde exeunt flumina revertuntur ut iterum fluant.

1:8  All things are hard: man cannot explain them by word. The eye is not filled with seeing, neither is the ear filled with hearing.

1:8  All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

1:8  Cunctæ res difficiles ; non potest eas homo explicare sermone. Non saturatur oculus visu, nec auris auditu impletur.

1:9  What is it that hath been? the same thing that shall be. What is it that hath been done? the same that shall be done.

1:9  The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.

1:9  Quid est quod fuit ? Ipsum quod futurum est. Quid est quod factum est ? Ipsum quod faciendum est.

1:10  Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us.

1:10  Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.

1:10  Nihil sub sole novum, nec valet quisquam dicere : Ecce hoc recens est : jam enim præcessit in sæculis quæ fuerunt ante nos.

1:11  There is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end.

1:11  There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.

1:11  Non est priorum memoria ; sed nec eorum quidem quæ postea futura sunt erit recordatio apud eos qui futuri sunt in novissimo.

1:12  I Ecclesiastes was king over Israel in Jerusalem,

1:12  I the Preacher was king over Israel in Jerusalem.

1:12  Ego Ecclesiastes fui rex Israël in Jerusalem ;

1:13  And I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This painful occupation hath God given to the children of men, to be exercised therein.

1:13  And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.

1:13  et proposui in animo meo quærere et investigare sapienter de omnibus quæ fiunt sub sole. Hanc occupationem pessimam dedit Deus filiis hominum, ut occuparentur in ea.

1:14  I have seen all things that are done under the sun, and behold all is vanity, and vexation of spirit.

1:14  I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.

1:14  Vidi cuncta quæ fiunt sub sole, et ecce universa vanitas et afflictio spiritus.

1:15  The perverse are hard to be corrected, and the number of fools is infinite.

1:15  That which is crooked cannot be made straight: and that which is wanting cannot be numbered.

1:15  Perversi difficile corriguntur, et stultorum infinitus est numerus.

1:16  I have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned.

1:16  I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.

1:16  Locutus sum in corde meo, dicens : Ecce magnus effectus sum, et præcessi omnes sapientia qui fuerunt ante me in Jerusalem ; et mens mea contemplata est multa sapienter, et didici.

1:17  And I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,

1:17  And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.

1:17  Dedique cor meum ut scirem prudentiam atque doctrinam, erroresque et stultitiam ; et agnovi quod in his quoque esset labor et afflictio spiritus :

1:18  Because in much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.

1:18  For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

1:18  eo quod in multa sapientia multa sit indignatio ; et qui addit scientiam, addit et laborem.

Chapter 2

2:1  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 mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.

2:1  Dixi ego in corde meo : Vadam, et affluam deliciis, et fruar bonis ; et vidi quod hoc quoque esset vanitas.

2:2  Laughter I counted error: and to mirth I said: Why art thou vainly deceived?

2:2  I said of laughter, It is mad: and of mirth, What doeth it?

2:2  Risum reputavi errorem, et gaudio dixi : Quid frustra deciperis ?

2:3  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 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  Cogitavi in corde meo abstrahere a vino carnem meam, ut animam meam transferrem ad sapientiam, devitaremque stultitiam, donec viderem quid esset utile filiis hominum, quo facto opus est sub sole numero dierum vitæ suæ.

2:4  I made me great works, I built me houses, and planted vineyards,

2:4  I made me great works; I builded me houses; I planted me vineyards:

2:4  Magnificavi opera mea, ædificavi mihi domos, et plantavi vineas ;

2:5  I made gardens, and orchards, and set them with trees of all kinds,

2:5  I made me gardens and orchards, and I planted trees in them of all kind of fruits:

2:5  feci hortos et pomaria, et consevi ea cuncti generis arboribus ;

2:6  And I made me ponds of water, to water therewith the wood of the young trees,

2:6  I made me pools of water, to water therewith the wood that bringeth forth trees:

2:6  et exstruxi mihi piscinas aquarum, ut irrigarem silvam lignorum germinantium.

2:7  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 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  Possedi servos et ancillas, multamque familiam habui : armenta quoque, et magnos ovium greges, ultra omnes qui fuerunt ante me in Jerusalem ;

2:8  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 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  coacervavi mihi argentum et aurum, et substantias regum ac provinciarum ; feci mihi cantores et cantatrices, et delicias filiorum hominum, scyphos, et urceos in ministerio ad vina fundenda ;

2:9  And I surpassed in riches all that were before me in Jerusalem: my wisdom also remained 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.

2:9  et supergressus sum opibus omnes qui ante me fuerunt in Jerusalem : sapientia quoque perseveravit mecum.

2:10  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 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  Et omnia quæ desideraverunt oculi mei non negavi eis, nec prohibui cor meum quin omni voluptate frueretur, et oblectaret se in his quæ præparaveram ; et hanc ratus sum partem meam si uterer labore meo.

2:11  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  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  Cumque me convertissem ad universa opera quæ fecerant manus meæ, et ad labores in quibus frustra sudaveram, vidi in omnibus vanitatem et afflictionem animi, et nihil permanere sub sole.

2:12  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  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  Transivi ad contemplandam sapientiam, erroresque, et stultitiam. (Quid est, inquam, homo, ut sequi possit regem, factorem suum ?)

2:13  And I saw that wisdom excelled folly, as much as light differeth from darkness.

2:13  Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

2:13  Et vidi quod tantum præcederet sapientia stultitiam, quantum differt lux a tenebris.

2:14  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 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  Sapientis oculi in capite ejus ; stultus in tenebris ambulat : et didici quod unus utriusque esset interitus.

2:15  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  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  Et dixi in corde meo : Si unus et stulti et meus occasus erit, quid mihi prodest quod majorem sapientiæ dedi operam ? Locutusque cum mente mea, animadverti quod hoc quoque esset vanitas.

2:16  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 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  Non enim erit memoria sapientis similiter ut stulti in perpetuum, et futura tempora oblivione cuncta pariter operient : moritur doctus similiter ut indoctus.

2:17  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  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  Et idcirco tæduit me vitæ meæ, videntem mala universa esse sub sole, et cuncta vanitatem et afflictionem spiritus.

2:18  Again I hated all my application wherewith I had earnestly laboured under the sun, being like to have 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.

2:18  Rursus detestatus sum omnem industriam meam, qua sub sole studiosissime laboravi, habiturus hæredem post me,

2:19  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  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  quem ignoro utrum sapiens an stultus futurus sit, et dominabitur in laboribus meis, quibus desudavi et sollicitus fui : et est quidquam tam vanum ?

2:20  Wherefore I left off and my heart renounced labouring anymore 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.

2:20  Unde cessavi, renuntiavitque cor meum ultra laborare sub sole.

2:21  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 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  Nam cum alius laboret in sapientia, et doctrina, et sollicitudine, homini otioso quæsita dimittit ; et hoc ergo vanitas et magnum malum.

2:22  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 what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?

2:22  Quid enim proderit homini de universo labore suo, et afflictione spiritus, qua sub sole cruciatus est ?

2:23  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  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  Cuncti dies ejus doloribus et ærumnis pleni sunt, nec per noctem mente requiescit. Et hoc nonne vanitas est ?

2:24  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  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  Nonne melius est comedere et bibere, et ostendere animæ suæ bona de laboribus suis ? et hoc de manu Dei est.

2:25  Who shall so feast and abound with delights as I?

2:25  For who can eat, or who else can hasten hereunto, more than I?

2:25  Quis ita devorabit et deliciis affluet ut ego ?

2:26  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  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  Homini bono in conspectu suo dedit Deus sapientiam, et scientiam, et lætitiam ; peccatori autem dedit afflictionem et curam superfluam, ut addat, et congreget, et tradat ei qui placuit Deo ; sed et hoc vanitas est, et cassa sollicitudo mentis.

Chapter 3

3:1  All things have their season, and in their times all things pass under heaven.

3:1  To every thing there is a season, and a time to every purpose under the heaven:

3:1  Omnia tempus habent, et suis spatiis transeunt universa sub cælo.

3:2  A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted.

3:2  A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

3:2  Tempus nascendi, et tempus moriendi ; tempus plantandi, et tempus evellendi quod plantatum est.

3:3  A time to kill, and a time to heal. A time to destroy, and a time to build.

3:3  A time to kill, and a time to heal; a time to break down, and a time to build up;

3:3  Tempus occidendi, et tempus sanandi ; tempus destruendi, et tempus ædificandi.

3:4  A time to weep, and a time to laugh. A time to mourn, and a time to dance.

3:4  A time to weep, and a time to laugh; a time to mourn, and a time to dance;

3:4  Tempus flendi, et tempus ridendi ; tempus plangendi, et tempus saltandi.

3:5  A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces.

3:5  A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

3:5  Tempus spargendi lapides, et tempus colligendi, tempus amplexandi, et tempus longe fieri ab amplexibus.

3:6  A time to get, and a time to lose. A time to keep, and a time to cast away.

3:6  A time to get, and a time to lose; a time to keep, and a time to cast away;

3:6  Tempus acquirendi, et tempus perdendi ; tempus custodiendi, et tempus abjiciendi.

3:7  A time to rend, and a time to sew. A time to keep silence, and a time to speak.

3:7  A time to rend, and a time to sew; a time to keep silence, and a time to speak;

3:7  Tempus scindendi, et tempus consuendi ; tempus tacendi, et tempus loquendi.

3:8  A time of love, and a time of hatred. A time of war, and a time of peace.

3:8  A time to love, and a time to hate; a time of war, and a time of peace.

3:8  Tempus dilectionis, et tempus odii ; tempus belli, et tempus pacis.

3:9  What hath man more of his labour?

3:9  What profit hath he that worketh in that wherein he laboureth?

3:9  Quid habet amplius homo de labore suo ?

3:10  I have seen the trouble, which God hath given the sons of men to be exercised in it.

3:10  I have seen the travail, which God hath given to the sons of men to be exercised in it.

3:10  Vidi afflictionem quam dedit Deus filiis hominum, ut distendantur in ea.

3:11  He hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot find out the work which God hath made from the beginning to the end.

3:11  He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

3:11  Cuncta fecit bona in tempore suo, et mundum tradidit disputationi eorum, ut non inveniat homo opus quod operatus est Deus ab initio usque ad finem.

3:12  And I have known that there was no better thing than to rejoice, and to do well in this life.

3:12  I know that there is no good in them, but for a man to rejoice, and to do good in his life.

3:12  Et cognovi quod non esset melius nisi lætari, et facere bene in vita sua ;

3:13  For every man that eateth and drinketh, and seeth good of his labour, this is the gift of God.

3:13  And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

3:13  omnis enim homo qui comedit et bibit, et videt bonum de labore suo, hoc donum Dei est.

3:14  I have learned that all the works which God hath made, continue for ever: we cannot add any thing, nor take away from those things which God hath made that he may be feared.

3:14  I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.

3:14  Didici quod omnia opera quæ fecit Deus perseverent in perpetuum ; non possumus eis quidquam addere, nec auferre, quæ fecit Deus ut timeatur.

3:15  That which hath been made, the same continueth: the things that shall be, have already been: and God restoreth that which is past.

3:15  That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

3:15  Quod factum est, ipsum permanet ; quæ futura sunt jam fuerunt, et Deus instaurat quod abiit.

3:16  I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity.

3:16  And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.

3:16  Vidi sub sole in loco judicii impietatem, et in loco justitiæ iniquitatem :

3:17  And I said in my heart: God shall judge both the just and the wicked, and then shall be the time of every thing.

3:17  I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

3:17  et dixi in corde meo : Justum et impium judicabit Deus, et tempus omnis rei tunc erit.

3:18  I said in my heart concerning the sons of men, that God would prove them, and shew them to be like beasts.

3:18  I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

3:18  Dixi in corde meo de filiis hominum, ut probaret eos Deus, et ostenderet similes esse bestiis.

3:19  Therefore the death of man, and of beasts is one, and the condition of them both is equal: as man dieth, so they also die: all things breathe alike, and man hath nothing more than beast: all things are subject to vanity.

3:19  For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.

3:19  Idcirco unus interitus est hominis et jumentorum, et æqua utriusque conditio. Sicut moritur homo, sic et illa moriuntur. Similiter spirant omnia, et nihil habet homo jumento amplius : cuncta subjacent vanitati,

3:20  And all things go to one place: of earth they were made, and into earth they return together.

3:20  All go unto one place; all are of the dust, and all turn to dust again.

3:20  et omnia pergunt ad unum locum. De terra facta sunt, et in terram pariter revertuntur.

3:21  Who knoweth if the spirit of the children of Adam ascend upward, and if the spirit of the beasts descend downward?

3:21  Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

3:21  Quis novit si spiritus filiorum Adam ascendat sursum, et si spiritus jumentorum descendat deorsum ?

3:22  And I have found that nothing is better than for a man to rejoice in his work, and that this is his portion. For who shall bring him to know the things that shall be after him?

3:22  Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

3:22  Et deprehendi nihil esse melius quam lætari hominem in opere suo, et hanc esse partem illius. Quis enim eum adducet ut post se futura cognoscat ?

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

Chapter 5

5:1  Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.

5:1  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.

5:1  Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in cælo, et tu super terram ; idcirco sint pauci sermones tui.

5:2  Dreams follow many cares: and in many words shall be found folly.

5:2  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.

5:2  Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia.

5:3  If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.

5:3  For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.

5:3  Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde :

5:4  And it is much better not to vow, than after a vow not to perform the things promised.

5:4  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.

5:4  multoque melius est non vovere, quam post votum promissa non reddere.

5:5  Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.

5:5  Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

5:5  Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum.

5:6  Where there are many dreams, there are many vanities, and words without number: but do thou fear God.

5:6  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?

5:6  Ubi multa sunt somnia, plurimæ sunt vanitates, et sermones innumeri ; tu vero Deum time.

5:7  If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:

5:7  For in the multitude of dreams and many words there are also divers vanities: but fear thou God.

5:7  Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii ;

5:8  Moreover there is the king that reigneth over all the land subject to him.

5:8  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.

5:8  et insuper universæ terræ rex imperat servienti.

5:9  A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.

5:9  Moreover the profit of the earth is for all: the king himself is served by the field.

5:9  Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis ; et hoc ergo vanitas.

5:10  Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?

5:10  He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

5:10  Ubi multæ sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis ?

5:11  Sleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

5:11  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?

5:11  Dulcis est somnus operanti, sive parum sive multum comedat ; saturitas autem divitis non sinit eum dormire.

5:12  There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.

5:12  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.

5:12  Est et alia infirmitas pessima quam vidi sub sole : divitiæ conservatæ in malum domini sui.

5:13  For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.

5:13  There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.

5:13  Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit.

5:14  As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.

5:14  But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.

5:14  Sicut egressus est nudus de utero matris suæ, sic revertetur, et nihil auferet secum de labore suo.

5:15  A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?

5:15  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.

5:15  Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum ?

5:16  All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.

5:16  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?

5:16  cunctis diebus vitæ suæ comedit in tenebris, et in curis multis, et in ærumna atque tristitia.

5:17  This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.

5:17  All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

5:17  Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur lætitia ex labore suo quo laboravit ipse sub sole, numero dierum vitæ suæ quos dedit ei Deus ; et hæc est pars illius.

5:18  And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.

5:18  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.

5:18  Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et lætetur de labore suo : hoc est donum Dei.

5:19  For he shall not much remember the days of his life, because God entertaineth his heart with delight.

5:19  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.

5:19  Non enim satis recordabitur dierum vitæ suæ, eo quod Deus occupet deliciis cor ejus.

5:20  For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

Chapter 6

6:1  There is also another evil, which I have seen under the sun, and that frequent among men:

6:1  There is an evil which I have seen under the sun, and it is common among men:

6:1  Est et aliud malum quod vidi sub sole, et quidem frequens apud homines :

6:2  A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery.

6:2  A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

6:2  vir cui dedit Deus divitias, et substantiam, et honorem, et nihil deest animæ suæ ex omnibus quæ desiderat ; nec tribuit ei potestatem Deus ut comedat ex eo, sed homo extraneus vorabit illud : hoc vanitas et miseria magna est.

6:3  If a man beget a hundred children, and live many years, and attain to a great age, and his soul make no use of the goods of his substance, and he be without burial: of this man I pronounce, that the untimely born is better than he.

6:3  If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.

6:3  Si genuerit quispiam centum liberos, et vixerit multos annos, et plures dies ætatis habuerit, et anima illius non utatur bonis substantiæ suæ, sepulturaque careat : de hoc ergo pronuntio quod melior illo sit abortivus.

6:4  For he came in vain, and goeth to darkness, and his name shall be wholly forgotten.

6:4  For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.

6:4  Frustra enim venit, et pergit ad tenebras, et oblivione delebitur nomen ejus.

6:5  He hath not seen the sun, nor known the distance of good and evil:

6:5  Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.

6:5  Non vidit solem, neque cognovit distantiam boni et mali.

6:6  Although he lived two thousand years, and hath not enjoyed good things: do not all make haste to one place?

6:6  Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?

6:6  Etiam si duobus millibus annis vixerit, et non fuerit perfruitus bonis, nonne ad unum locum properant omnia ?

6:7  All the labour of man is for his mouth, but his soul shall not be filled.

6:7  All the labour of man is for his mouth, and yet the appetite is not filled.

6:7  Omnis labor hominis in ore ejus ; sed anima ejus non implebitur.

6:8  What hath the wise man more than the fool? and what the poor man, but to go thither, where there is life?

6:8  For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?

6:8  Quid habet amplius sapiens a stulto ? et quid pauper, nisi ut pergat illuc ubi est vita ?

6:9  Better it is to see what thou mayst desire, than to desire that which thou canst not know. But this also is vanity, and presumption of spirit.

6:9  Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.

6:9  Melius est videre quod cupias, quam desiderare quod nescias. Sed et hoc vanitas est, et præsumptio spiritus.

6:10  He that shall be, his name is already called: and it is known, that he is a man, and cannot contend in judgment with him that is stronger than himself.

6:10  That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.

6:10  Qui futurus est, jam vocatum est nomen ejus ; et scitur quod homo sit, et non possit contra fortiorem se in judicio contendere.

6:11  There are many words that have much vanity in disputing.

6:11  Seeing there be many things that increase vanity, what is man the better?

6:11  Verba sunt plurima, multamque in disputando habentia vanitatem.

6:12  For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?

Chapter 7

7:1  What needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?

7:1  A good name is better than precious ointment; and the day of death than the day of one’s birth.

7:1  Quid necesse est homini majora se quærere, cum ignoret quid conducat sibi in vita sua, numero dierum peregrinationis suæ, et tempore quod velut umbra præterit ? aut quis ei poterit indicare quod post eum futurum sub sole sit ?

7:2  A good name is better than precious ointments: and the day of death than the day of one's birth.

7:2  It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.

7:2  Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis.

7:3  It is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all, and the living thinketh what is to come.

7:3  Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.

7:3  Melius est ire ad domum luctus quam ad domum convivii ; in illa enim finis cunctorum admonetur hominum, et vivens cogitat quid futurum sit.

7:4  Anger is better than laughter: because by the sadness of the countenance the mind of the offender is corrected.

7:4  The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

7:4  Melior est ira risu, quia per tristitiam vultus corrigitur animus delinquentis.

7:5  The heart of the wise is where there is mourning, and the heart of fools where there is mirth.

7:5  It is better to hear the rebuke of the wise, than for a man to hear the song of fools.

7:5  Cor sapientium ubi tristitia est, et cor stultorum ubi lætitia.

7:6  It is better to be rebuked by a wise man, than to be deceived by the flattery of fools.

7:6  For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.

7:6  Melius est a sapiente corripi, quam stultorum adulatione decipi ;

7:7  For as the crackling of thorns burning under a pot, so is the laughter of a fool: now this also is vanity.

7:7  Surely oppression maketh a wise man mad; and a gift destroyeth the heart.

7:7  quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Sed et hoc vanitas.

7:8  Oppression troubleth the wise, and shall destroy the strength of his heart.

7:8  Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.

7:8  Calumnia conturbat sapientem, et perdet robur cordis illius.

7:9  Better is the end of a speech than the beginning. Better is the patient man than the presumptuous.

7:9  Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

7:9  Melior est finis orationis quam principium. Melior est patiens arrogante.

7:10  Be not quickly angry: for anger resteth in the bosom of a fool.

7:10  Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.

7:10  Ne sis velox ad irascendum, quia ira in sinu stulti requiescit.

7:11  Say not: What thinkest thou is the cause that former times were better than they are now? for this manner of question is foolish.

7:11  Wisdom is good with an inheritance: and by it there is profit to them that see the sun.

7:11  Ne dicas : Quid putas causæ est quod priora tempora meliora fuere quam nunc sunt ? stulta enim est hujuscemodi interrogatio.

7:12  Wisdom with riches is more profitable, and bringeth more advantage to them that see the sun.

7:12  For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.

7:12  Utilior est sapientia cum divitiis, et magis prodest videntibus solem.

7:13  For as wisdom is a defence, so money is a defence: but learning and wisdom excel in this, that they give life to him that possesseth them.

7:13  Consider the work of God: for who can make that straight, which he hath made crooked?

7:13  Sicut enim protegit sapientia, sic protegit pecunia ; hoc autem plus habet eruditio et sapientia, quod vitam tribuunt possessori suo.

7:14  Consider the works of God, that no man can correct whom he hath despised.

7:14  In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

7:14  Considera opera Dei, quod nemo possit corrigere quem ille despexerit.

7:15  In the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.

7:15  All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.

7:15  In die bona fruere bonis, et malam diem præcave ; sicut enim hanc, sic et illam fecit Deus, ut non inveniat homo contra eum justas querimonias.

7:16  These things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.

7:16  Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?

7:16  Hæc quoque vidi in diebus vanitatis meæ : justus perit in justitia sua, et impius multo vivit tempore in malitia sua.

7:17  Be not over just: and be not more wise than is necessary, lest thou become stupid.

7:17  Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?

7:17  Noli esse justus multum, neque plus sapias quam necesse est, ne obstupescas.

7:18  Be not overmuch wicked: and be not foolish, lest thou die before thy time.

7:18  It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.

7:18  Ne impie agas multum, et noli esse stultus, ne moriaris in tempore non tuo.

7:19  It is good that thou shouldst hold up the just, yea and from him withdraw not thy hand: for he that feareth God, neglecteth nothing.

7:19  Wisdom strengtheneth the wise more than ten mighty men which are in the city.

7:19  Bonum est te sustentare justum : sed et ab illo ne subtrahas manum tuam ; quia qui timet Deum nihil negligit.

7:20  Wisdom hath strengthened the wise more than ten princes of the city.

7:20  For there is not a just man upon earth, that doeth good, and sinneth not.

7:20  Sapientia confortavit sapientem super decem principes civitatis ;

7:21  For there is no just man upon earth, that doth good, and sinneth not.

7:21  Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:

7:21  non est enim homo justus in terra qui faciat bonum et non peccet.

7:22  But do not apply thy heart to all words that are spoken: lest perhaps thou hear thy servant reviling thee.

7:22  For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

7:22  Sed et cunctis sermonibus qui dicuntur ne accomodes cor tuum, ne forte audias servum tuum maledicentem tibi ;

7:23  For thy conscience knoweth that thou also hast often spoken evil of others.

7:23  All this have I proved by wisdom: I said, I will be wise; but it was far from me.

7:23  scit enim conscientia tua quia et tu crebro maledixisti aliis.

7:24  I have tried all things in wisdom. I have said: I will be wise: and it departed farther from me,

7:24  That which is far off, and exceeding deep, who can find it out?

7:24  Cuncta tentavi in sapientia. Dixi : Sapiens efficiar : et ipsa longius recessit a me,

7:25  Much more than it was: it is a great depth, who shall find it out?

7:25  I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:

7:25  multo magis quam erat. Et alta profunditas, quis inveniet eam ?

7:26  I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:

7:26  And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

7:26  Lustravi universa animo meo, ut scirem et considerarem, et quærerem sapientiam, et rationem, et ut cognoscerem impietatem stulti, et errorem imprudentium :

7:27  And I have found a woman more bitter than death, who is the hunter's snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her: but he that is a sinner, shall be caught by her.

7:27  Behold, this have I found, saith the preacher, counting one by one, to find out the account:

7:27  et inveni amariorem morte mulierem, quæ laqueus venatorum est, et sagena cor ejus ; vincula sunt manus illius. Qui placet Deo effugiet illam ; qui autem peccator est capietur ab illa.

7:28  Lo this have I found, said Ecclesiastes, weighing one thing after another, that I might find out the account,

7:28  Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.

7:28  Ecce hoc inveni, dixit Ecclesiastes, unum et alterum ut invenirem rationem,

7:29  Which yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found.

7:29  Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

7:29  quam adhuc quærit anima mea, et non inveni. Virum de mille unum reperi ; mulierem ex omnibus non inveni.

7:30  Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? and who hath known the resolution of the word?

7:30  Solummodo hoc inveni, quod fecerit Deus hominem rectum, et ipse se infinitis miscuerit quæstionibus. Quis talis ut sapiens est ? et quis cognovit solutionem verbi ?

Chapter 8

8:1  The wisdom of a man shineth in his countenance, and the most mighty will change his face.

8:1  Who is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed.

8:1  Sapientia hominis lucet in vultu ejus, et potentissimus faciem illius commutabit.

8:2  I observe the mouth of the king, and the commandments of the oath of God.

8:2  I counsel thee to keep the king’s commandment, and that in regard of the oath of God.

8:2  Ego os regis observo, et præcepta juramenti Dei.

8:3  Be not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:

8:3  Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

8:3  Ne festines recedere a facie ejus, neque permaneas in opere malo : quia omne quod voluerit faciet.

8:4  And his word is full of power: neither can any man say to him: Why dost thou so?

8:4  Where the word of a king is, there is power: and who may say unto him, What doest thou?

8:4  Et sermo illius potestate plenus est, nec dicere ei quisquam potest : Quare ita facis ?

8:5  He that keepeth the commandment, shall find no evil. The heart of a wiser man understandeth time and answer.

8:5  Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment.

8:5  Qui custodit præceptum non experietur quidquam mali. Tempus et responsionem cor sapientis intelligit.

8:6  There is a time and opportunity for every business, and great affliction for man:

8:6  Because to every purpose there is time and judgment, therefore the misery of man is great upon him.

8:6  Omni negotio tempus est, et opportunitas : et multa hominis afflictio,

8:7  Because he is ignorant of things past, and things to come he cannot know by any messenger.

8:7  For he knoweth not that which shall be: for who can tell him when it shall be?

8:7  quia ignorat præterita, et futura nullo scire potest nuntio.

8:8  It is not in man's power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.

8:8  There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.

8:8  Non est in hominis potestate prohibere spiritum, nec habet potestatem in die mortis : nec sinitur quiescere ingruente bello, neque salvabit impietas impium.

8:9  All these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.

8:9  All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

8:9  Omnia hæc consideravi, et dedi cor meum in cunctis operibus quæ fiunt sub sole. Interdum dominatur homo homini in malum suum.

8:10  I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.

8:10  And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

8:10  Vidi impios sepultos, qui etiam cum adhuc viverent in loco sancto erant, et laudabantur in civitate quasi justorum operum. Sed et hoc vanitas est.

8:11  For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.

8:11  Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

8:11  Etenim quia non profertur cito contra malos sententia, absque timore ullo filii hominum perpetrant mala.

8:12  But though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.

8:12  Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

8:12  Attamen peccator ex eo quod centies facit malum, et per patientiam sustentatur ; ego cognovi quod erit bonum timentibus Deum, qui verentur faciem ejus.

8:13  But let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.

8:13  But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

8:13  Non sit bonum impio, nec prolongentur dies ejus, sed quasi umbra transeant qui non timent faciem Domini.

8:14  There is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure as though they had the deeds of the just: but this also I judge most vain.

8:14  There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.

8:14  Est et alia vanitas quæ fit super terram : sunt justi quibus mala proveniunt quasi opera egerint impiorum : et sunt impii qui ita securi sunt quasi justorum facta habeant. Sed et hoc vanissimum judico.

8:15  Therefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.

8:15  Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.

8:15  Laudavi igitur lætitiam ; quod non esset homini bonum sub sole, nisi quod comederet, et biberet, atque gauderet, et hoc solum secum auferret de labore suo, in diebus vitæ suæ quos dedit ei Deus sub sole.

8:16  And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.

8:16  When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:)

8:16  Et apposui cor meum ut scirem sapientiam, et intelligerem distentionem quæ versatur in terra. Est homo qui diebus et noctibus somnum non capit oculis.

8:17  And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.

8:17  Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.

8:17  Et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quæ fiunt sub sole ; et quanto plus laboraverit ad quærendum, tanto minus inveniat : etiam si dixerit sapiens se nosse, non poterit reperire.

Chapter 9

9:1  All these things have I considered in my heart, that I might carefully understand them: there are just men and wise men, and their works are in the hand of God: and yet man knoweth not whether he be worthy of love, or hatred:

9:1  For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.

9:1  Omnia hæc tractavi in corde meo, ut curiose intelligerem. Sunt justi atque sapientes, et opera eorum in manu Dei ; et tamen nescit homo utrum amore an odio dignus sit.

9:2  But all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth truth.

9:2  All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.

9:2  Sed omnia in futurum servantur incerta, eo quod universa æque eveniant justo et impio, bono et malo, mundo et immundo, immolanti victimas et sacrificia contemnenti. Sicut bonus, sic et peccator ; ut perjurus, ita et ille qui verum dejerat.

9:3  This is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell.

9:3  This is an evil among all things that are done under the sun, that there is one event unto all: yea, 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.

9:3  Hoc est pessimum inter omnia quæ sub sole fiunt : quia eadem cunctis eveniunt. Unde et corda filiorum hominum implentur malitia et contemptu in vita sua, et post hæc ad inferos deducentur.

9:4  There is no man that liveth always, or that hopeth for this: a living dog is better than a dead lion.

9:4  For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.

9:4  Nemo est qui semper vivat, et qui hujus rei habeat fiduciam ; melior est canis vivus leone mortuo.

9:5  For the living know that they shall die, but the dead know nothing more, neither have they a reward any more: for the memory of them is forgotten.

9:5  For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.

9:5  Viventes enim sciunt se esse morituros ; mortui vero nihil noverunt amplius, nec habent ultra mercedem, quia oblivioni tradita est memoria eorum.

9:6  Their love also, and their hatred, and their envy are all perished, neither have they any part in this world, and in the work that is done under the sun.

9:6  Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.

9:6  Amor quoque, et odium, et invidiæ simul perierunt ; nec habent partem in hoc sæculo, et in opere quod sub sole geritur.

9:7  Go then, and eat thy bread with joy, and drink thy wine with gladness: because thy works please God.

9:7  Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.

9:7  Vade ergo, et comede in lætitia panem tuum, et bibe cum gaudio vinum tuum, quia Deo placent opera tua.

9:8  At all times let thy garments be white, and let not oil depart from thy head.

9:8  Let thy garments be always white; and let thy head lack no ointment.

9:8  Omni tempore sint vestimenta tua candida, et oleum de capite tuo non deficiat.

9:9  Live joyfully with the wife whom thou lovest, all the days of thy unsteady life, which are given to thee under the sun, all the time of thy vanity: for this is thy portion in life, and in thy labour wherewith thou labourest under the sun.

9:9  Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.

9:9  Perfruere vita cum uxore quam diligis, cunctis diebus vitæ instabilitatis tuæ, qui dati sunt tibi sub sole omni tempore vanitatis tuæ : hæc est enim pars in vita et in labore tuo quo laboras sub sole.

9:10  Whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening.

9:10  Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

9:10  Quodcumque facere potest manus tua, instanter operare, quia nec opus, nec ratio, nec sapientia, nec scientia erunt apud inferos, quo tu properas.

9:11  I turned me to another thing, and I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skilful: but time and chance in all.

9:11  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 favour to men of skill; but time and chance happeneth to them all.

9:11  Verti me ad aliud, et vidi sub sole nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam ; sed tempus casumque in omnibus.

9:12  Man knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time, when it shall suddenly come upon them.

9:12  For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.

9:12  Nescit homo finem suum ; sed sicut pisces capiuntur hamo, et sicut aves laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extemplo supervenerit.

9:13  This wisdom also I have seen under the sun, and it seemed to me to be very great:

9:13  This wisdom have I seen also under the sun, and it seemed great unto me:

9:13  Hanc quoque sub sole vidi sapientiam, et probavi maximam :

9:14  A little city, and few men in it: there came against it a great king, and invested it, and built bulwarks round about it, and the siege was perfect.

9:14  There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:

9:14  civitas parva, et pauci in ea viri ; venit contra eam rex magnus, et vallavit eam, exstruxitque munitiones per gyrum, et perfecta est obsidio.

9:15  Now there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that poor man.

9:15  Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.

9:15  Inventusque est in ea vir pauper et sapiens, et liberavit urbem per sapientiam suam ; et nullus deinceps recordatus est hominis illius pauperis.

9:16  And I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard?

9:16  Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard.

9:16  Et dicebam ego meliorem esse sapientiam fortitudine. Quomodo ergo sapientia pauperis contempta est, et verba ejus non sunt audita ?

9:17  The words of the wise are heard in silence, more than the cry of a prince among fools.

9:17  The words of wise men are heard in quiet more than the cry of him that ruleth among fools.

9:17  Verba sapientium audiuntur in silentio, plus quam clamor principis inter stultos.

9:18  Better is wisdom, than weapons of war: and he that shall offend in one, shall lose many good things.

9:18  Wisdom is better than weapons of war: but one sinner destroyeth much good.

9:18  Melior est sapientia quam arma bellica ; et qui in uno peccaverit, multa bona perdet.

Chapter 10

10:1  Dying flies spoil the sweetness of the ointment. Wisdom and glory is more precious than a small and shortlived folly.

10:1  Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.

10:1  Muscæ morientes perdunt suavitatem unguenti. Pretiosior est sapientia et gloria, parva et ad tempus stultitia.

10:2  The heart of a wise man is in his right hand, and the heart of a fool is in his left hand.

10:2  A wise man’s heart is at his right hand; but a fool’s heart at his left.

10:2  Cor sapientis in dextera ejus, et cor stulti in sinistra illius.

10:3  Yea, and the fool when he walketh in the way, whereas he himself is a fool, esteemeth all men fools.

10:3  Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

10:3  Sed et in via stultus ambulans, cum ipse insipiens sit, omnes stultos æstimat.

10:4  If the spirit of him that hath power, ascend upon thee, leave not thy place: because care will make the greatest sins to cease.

10:4  If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.

10:4  Si spiritus potestatem habentis ascenderit super te, locum tuum ne demiseris, quia curatio faciet cessare peccata maxima.

10:5  There is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince:

10:5  There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:

10:5  Est malum quod vidi sub sole, quasi per errorem egrediens a facie principis :

10:6  A fool set in high dignity, and the rich sitting beneath.

10:6  Folly is set in great dignity, and the rich sit in low place.

10:6  positum stultum in dignitate sublimi, et divites sedere deorsum.

10:7  I have seen servants upon horses: and princes walking on the ground as servants.

10:7  I have seen servants upon horses, and princes walking as servants upon the earth.

10:7  Vidi servos in equis, et principes ambulantes super terram quasi servos.

10:8  He that diggeth a pit, shall fall into it: and he that breaketh a hedge, a serpent shall bite him.

10:8  He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.

10:8  Qui fodit foveam incidet in eam, et qui dissipat sepem mordebit eum coluber.

10:9  He that removeth stones, shall be hurt by them: and he that cutteth trees, shall be wounded by them.

10:9  Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.

10:9  Qui transfert lapides affligetur in eis, et qui scindit ligna vulnerabitur ab eis.

10:10  If the iron be blunt, and be not as before, but be made blunt, with much labour it shall be sharpened: and after industry shall follow wisdom.

10:10  If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.

10:10  Si retusum fuerit ferrum, et hoc non ut prius, sed hebetatum fuerit, multo labore exacuetur, et post industriam sequetur sapientia.

10:11  If a serpent bite in silence, he is nothing better that backbiteth secretly.

10:11  Surely the serpent will bite without enchantment; and a babbler is no better.

10:11  Si mordeat serpens in silentio, nihil eo minus habet qui occulte detrahit.

10:12  The words of the mouth of a wise man are grace: but the lips of a fool shall throw him down headlong.

10:12  The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself.

10:12  Verba oris sapientis gratia, et labia insipientis præcipitabunt eum ;

10:13  The beginning of his words is folly, and the end of his talk is a mischievous error.

10:13  The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.

10:13  initium verborum ejus stultitia, et novissimum oris illius error pessimus.

10:14  A fool multiplieth words. A man cannot tell what hath been before him: and what shall be after him, who can tell him?

10:14  A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?

10:14  Stultus verba multiplicat. Ignorat homo quid ante se fuerit ; et quid post se futurum sit, quis ei poterit indicare ?

10:15  The labour of fools shall afflict them that know not how to go to the city.

10:15  The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.

10:15  Labor stultorum affliget eos, qui nesciunt in urbem pergere.

10:16  Woe to thee, O land, when thy king is a child, and when the princes eat in the morning.

10:16  Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!

10:16  Væ tibi, terra, cujus rex puer est, et cujus principes mane comedunt.

10:17  Blessed is the land, whose king is noble, and whose princes eat in due season for refreshment, and not for riotousness.

10:17  Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!

10:17  Beata terra cujus rex nobilis est, et cujus principes vescuntur in tempore suo, ad reficiendum, et non ad luxuriam.

10:18  By slothfulness a building shall be brought down, and through the weakness of hands, the house shall drop through.

10:18  By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

10:18  In pigritiis humiliabitur contignatio, et in infirmitate manuum perstillabit domus.

10:19  For laughter they make bread, and wine that the living may feast: and all things obey money.

10:19  A feast is made for laughter, and wine maketh merry: but money answereth all things.

10:19  In risum faciunt panem et vinum ut epulentur viventes ; et pecuniæ obediunt omnia.

10:20  Detract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said.

10:20  Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

10:20  In cogitatione tua regi ne detrahas, et in secreto cubiculi tui ne maledixeris diviti : quia et aves cæli portabunt vocem tuam, et qui habet pennas annuntiabit sententiam.

Chapter 11

11:1  Cast thy bread upon the running waters: for after a long time thou shalt find it again.

11:1  Cast thy bread upon the waters: for thou shalt find it after many days.

11:1  Mitte panem tuum super transeuntes aquas, quia post tempora multa invenies illum.

11:2  Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.

11:2  Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.

11:2  Da partem septem necnon et octo, quia ignoras quid futurum sit mali super terram.

11:3  If the clouds be full, they will pour out rain upon the earth. If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be.

11:3  If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.

11:3  Si repletæ fuerint nubes, imbrem super terram effundent. Si ceciderit lignum ad austrum aut ad aquilonem, in quocumque loco ceciderit, ibi erit.

11:4  He that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap.

11:4  He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.

11:4  Qui observat ventum non seminat ; et qui considerat nubes numquam metet.

11:5  As thou knowest not what is the way of the spirit, nor how the bones are joined together in the womb of her that is with child: so thou knowest not the works of God, who is the maker of all.

11:5  As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.

11:5  Quomodo ignoras quæ sit via spiritus, et qua ratione compingantur ossa in ventre prægnantis, sic nescis opera Dei, qui fabricator est omnium.

11:6  In the morning sow thy seed, and in the evening let not thy hand cease: for thou knowest not which may rather spring up, this or that: and if both together, it shall be the better.

11:6  In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

11:6  Mane semina semen tuum, et vespere ne cesset manus tua : quia nescis quid magis oriatur, hoc aut illud ; et si utrumque simul, melius erit.

11:7  The light is sweet, and it is delightful for the eyes to see the sun.

11:7  Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:

11:7  Dulce lumen, et delectabile est oculis videre solem.

11:8  If a man live many years, and have rejoiced in them all, he must remember the darksome time, and the many days: which when they shall come, the things past shall be accused of vanity.

11:8  But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.

11:8  Si annis multis vixerit homo, et in his omnibus lætatus fuerit, meminisse debet tenebrosi temporis, et dierum multorum, qui cum venerint, vanitatis arguentur præterita.

11:9  Rejoice therefore, O young man, in thy youth, and let thy heart be in that which is good in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: and know that for all these God will bring thee into judgment.

11:9  Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.

11:9  Lætare ergo, juvenis, in adolescentia tua, et in bono sit cor tuum in diebus juventutis tuæ : et ambula in viis cordis tui, et in intuitu oculorum tuorum, et scito quod pro omnibus his adducet te Deus in judicium.

11:10  Remove anger from thy heart, and put away evil from thy flesh. For youth and pleasure are vain.

11:10  Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

11:10  Aufer iram a corde tuo, et amove malitiam a carne tua : adolescentia enim et voluptas vana sunt.

Chapter 12

12:1  Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not:

12:1  Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;

12:1  Memento Creatoris tui in diebus juventutis tuæ, antequam veniat tempus afflictionis, et appropinquent anni de quibus dicas : Non mihi placent ;

12:2  Before the sun, and the light, and the moon, and the stars be darkened, and the clouds return after the rain:

12:2  While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:

12:2  antequam tenebrescat sol, et lumen, et luna, et stellæ, et revertantur nubes post pluviam ;

12:3  When the keepers of the house shall tremble, and the strong men shall stagger, and the grinders shall be idle in a small number, and they that look through the holes shall be darkened:

12:3  In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,

12:3  quando commovebuntur custodes domus, et nutabunt viri fortissimi, et otiosæ erunt molentes in minuto numero, et tenebrescent videntes per foramina ;

12:4  And they shall shut the doors in the street, when the grinder's voice shall be low, and they shall rise up at the voice of the bird, and all the daughters of music shall grow deaf.

12:4  And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;

12:4  et claudent ostia in platea, in humilitate vocis molentis, et consurgent ad vocem volucris, et obsurdescent omnes filiæ carminis :

12:5  And they shall fear high things, and they shall be afraid in the way, the almond tree shall flourish, the locust shall be made fat, and the caper tree shall be destroyed: because man shall go into the house of his eternity, and the mourners shall go round about in the street.

12:5  Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:

12:5  excelsa quoque timebunt, et formidabunt in via. Florebit amygdalus, impinguabitur locusta, et dissipabitur capparis, quoniam ibit homo in domum æternitatis suæ, et circuibunt in platea plangentes.

12:6  Before the silver cord be broken, and the golden fillet shrink back, and the pitcher be crushed at the fountain, and the wheel be broken upon the cistern,

12:6  Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

12:6  Antequam rumpatur funiculus argenteus, et recurrat vitta aurea, et conteratur hydria super fontem, et confringatur rota super cisternam,

12:7  And the dust return into its earth, from whence it was, and the spirit return to God, who gave it.

12:7  Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

12:7  et revertatur pulvis in terram suam unde erat, et spiritus redeat ad Deum, qui dedit illum.

12:8  Vanity of vanities, said Ecclesiastes, and all things are vanity.

12:8  Vanity of vanities, saith the preacher; all is vanity.

12:8  Vanitas vanitatum, dixit Ecclesiastes, et omnia vanitas.

12:9  And whereas Ecclesiastes was very wise, he taught the people, and declared the things that he had done: and seeking out, he set forth many parables.

12:9  And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.

12:9  Cumque esset sapientissimus Ecclesiastes, docuit populum, et enarravit quæ fecerat ; et investigans composuit parabolas multas.

12:10  He sought profitable words, and wrote words most right, and full of truth.

12:10  The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.

12:10  Quæsivit verba utilia, et conscripsit sermones rectissimos ac veritate plenos.

12:11  The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd.

12:11  The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

12:11  Verba sapientium sicut stimuli, et quasi clavi in altum defixi, quæ per magistrorum consilium data sunt a pastore uno.

12:12  More than these, my son, require not. Of making many books there is no end: and much study is an affliction of the flesh.

12:12  And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

12:12  His amplius, fili mi, ne requiras. Faciendi plures libros nullus est finis ; frequensque meditatio, carnis afflictio est.

12:13  Let us all hear together the conclusion of the discourse. Fear God, and keep his commandments: for this is all man:

12:13  Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

12:13  Finem loquendi pariter omnes audiamus. Deum time, et mandata ejus observa : hoc est enim omnis homo,

12:14  And all things that are done, God will bring into judgment for every error, whether it be good or evil.

12:14  For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

12:14  et cuncta quæ fiunt adducet Deus in judicium pro omni errato, sive bonum, sive malum illud sit.