DRC, VulgClementine, KJV - Ecclesiastes

Chapter 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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.

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

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.

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

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.

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

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.

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

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.

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

1:12  Ego Ecclesiastes fui rex Israël in Jerusalem ;

1:12  I the Preacher was king over Israel 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  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.

1:13  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.

1:14  I have seen all things 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.

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

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

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

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

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  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.

1:16  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.

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

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.

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

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

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

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

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.

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

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

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

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  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.

2:3  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.

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

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

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

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

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

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

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

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

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

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  Possedi servos et ancillas, multamque familiam habui : armenta quoque, et magnos ovium greges, ultra omnes qui fuerunt ante 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:

2:8  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  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 ;

2:8  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.

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

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

2:9  So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

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  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.

2:10  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.

2:11  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  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.

2:11  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.

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

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.

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

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

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

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

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.

2:15  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  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.

2:15  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.

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

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.

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

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.

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

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

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

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.

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

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

2:20  Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

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

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.

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

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

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

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.

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

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.

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

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

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

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  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.

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.

Chapter 3

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

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

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

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.

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

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

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

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

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.

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

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

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;

3:6  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.

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

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.

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

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

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

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

3:9  What hath man more of his labour?

3:9  Quid habet amplius homo de labore suo ?

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

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

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

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

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  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.

3:11  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.

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

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

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

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

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

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

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

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.

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

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

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

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

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.

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

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.

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

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

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.

3:19  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  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,

3:19  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.

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

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

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

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

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

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  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 ?

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?

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  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,

4:1  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.

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

4:2  et laudavi magis mortuos quam viventes ;

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

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

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.

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

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.

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

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

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

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

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

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

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

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

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

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  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.

4:8  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.

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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  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.

4:16  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.

4:17  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  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.

5:1  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.

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

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

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.

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

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

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

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

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.

5:5  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  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.

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

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

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

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?

5:7  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  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 ;

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

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

5:8  et insuper universæ terræ rex imperat servienti.

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.

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

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

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

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

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

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?

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

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

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.

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

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

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

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

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

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

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.

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

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

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?

5:17  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  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.

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

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  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.

5:18  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.

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

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

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.

5:20  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  Est et aliud malum quod vidi sub sole, et quidem frequens apud homines :

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

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  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.

6:2  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.

6:3  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  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.

6:3  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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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  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 ?

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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.

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

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

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

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

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.

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

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

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

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

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.

7:15  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  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.

7:15  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.

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

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

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

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

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

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

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

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.

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

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

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

7:20  Sapientia confortavit sapientem super decem principes civitatis ;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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:

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

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.

7:27  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  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.

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

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

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

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.

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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.

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

8:10  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.

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

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

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.

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

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:

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

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.

8:14  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  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.

8:14  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.

8:15  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  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.

8:15  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.

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

8:16  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:)

8:17  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  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.

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.

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  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.

9:1  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.

9:2  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  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.

9:2  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.

9:3  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  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.

9:3  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.

9:4  There is no man that liveth always, or that hopeth for this: 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.

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

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

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.

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

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.

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

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

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

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

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

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

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  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.

9:9  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.

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

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.

9:11  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  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.

9:11  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.

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

9:12  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.

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

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

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

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

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:

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

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.

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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  Verba oris sapientis gratia, et labia insipientis præcipitabunt eum ;

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

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

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

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

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

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?

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

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

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

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

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

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

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

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!

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

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

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

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

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

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

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  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.

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.

Chapter 11

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

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

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

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.

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

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

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.

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

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

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

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

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.

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

11:6  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.

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

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

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

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

11:8  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.

11:9  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  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.

11:9  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.

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

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

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

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

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;

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

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

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

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

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,

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

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;

12:5  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  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.

12:5  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:

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

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.

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

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

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

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

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

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

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

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.

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

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

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

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

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.

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

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.

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

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

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.

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

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

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