From the Greek Septuagint text as was used by First Century Christians
A poem or song written by Solomon about 1000-B.C.E.

Chapter 1

¹ These are the sayings of the great congregator, the son of David, the king of IsraEl in JeruSalem.

² 'All is foolishness and waste,' said he, the great congregator. 'Foolishness and waste… all that's done is in vain. ³ What value is all a man gains from his trouble, for which he's worked hard under the sun?'

⁴ A generation goes and a generation comes, but the earth keeps standing through the age. ⁵ The sun keeps rising and setting, as it withdraws to it's place. ⁶ The wind comes from the south, and it moves north in its circle, then it goes back and comes 'round again.

⁷ All streams flow to the sea, but the sea does not become filled. Then to the places from which they came, they all return and flow back once again. ⁸ So a man can't speak all his weary words, his eyes can't be filled with all to be seen, and his ears can't be filled with all to be heard.

⁹ What is this thing that [just] happened? The same thing will happen again! What is this thing being done? The same will be done in the future, for there's nothing that's new under the sun.

¹⁰ Who can speak out and say, 'Look! Here is something that's new!' For the same thing has happened for ages, to those who've lived before us. ¹¹ The first things that were done are forgotten, and things being done will not be remembered, by those who are born in the end.

¹² The great congregator was king, over all of IsraEl in JeruSalem. ¹³ So, I set my heart to survey and inquire, about all that has happened under the sky. God gave this as a distraction from the bad, to the sons of men to lead them toward Him.

¹⁴ I've seen all that's done under the sun, and I find it to be a waste of [good] breath. ¹⁵ For, things that go wrong are never made right, and there's too much that's wrong to be counted.

¹⁶ Once I spoke in my heart and I said, 'Look how great I've become! For I've been given more wisdom, than all in JeruSalem who've lived before me! So I set my heart to learn wisdom and knowledge, ¹⁷ and wisdom and knowledge my heart beheld, as well as higher learning and proverbs. This was the resolve of my spirit: ¹⁸ To gain an abundance of wisdom, along with an abundance of knowledge. But those who gain knowledge also gain pain.

Chapter 2

¹ I said to my heart, 'Well come now; I'll [fill] you with joy and then you'll know good!' But even that was just folly.

² To laughter I said, 'You're a burden!' And to joy I asked, 'What have you accomplished?'

³ So I thought in my heart: 'I'll drink wine for my flesh,' but my heart then led me toward wisdom.

Next I decided to hold onto joy, until I could see what kind of good, ⁴ there was to be found among sons of men, that they can do in their short days of life. ⁴ And thereafter I went into action; I built many houses and planted some vineyards, ⁵ and I made myself gardens and parks, which were planted with all sorts of fruit trees. ⁶ Around them I dug ponds and lakes, to water the groves filled with trees. ⁷ I acquired many slaves (both men and women), and many native servants were then born to me.

I also acquired great herds and flocks… more than all who'd lived in JeruSalem before me. ⁸ I collected much silver and gold for myself… the possessions of kings and estates. I prepared for myself many singers… both men and women were brought to amuse me. I had men and women who just served me wine, ⁹ then I became great and grew in my wisdom (more than all in JeruSalem who'd come before me), and indeed my wisdom was established.

¹⁰ All that I asked was close to my eyes, and I didn't withhold any joy from my heart… so the efforts of my heart made me happy. Yet, this was the sum of my efforts. ¹¹ For, when I looked at all I'd accomplished, and the things that I'd made with my hands, and considered the effort that it all required, I saw that it all was just folly. Since, no matter what our spirits may resolve to do, it brings no advantage under the sun.

¹² Thereafter, I examined my wisdom, and saw it too was just folly. For, who under the sun will follow my counsel… which man will do [what I've said]? For, though the wise have eyes in their heads, the fools still travel in darkness. Yet, I knew that both them and I, will eventually all meet together. ¹⁵ So I said in my heart, 'The [death] of all fools, will soon also meet up with me. So, what value has all of my wisdom?'

And this too I said in my heart: '[Despite] all I've said about being a fool, that is also just folly; ¹⁶ for, both wise and fools are forgotten, and what [they've done] will not be remembered. So, how are the wise any better than fools?'

¹⁷ Then with my life I was disgusted; for, all I'd done under the sun, would eventually end up as bad… it is all just foolish and a waste [of good] breath. ¹⁸ And I was also disgusted, with all I'd accomplished under the sun. For, I'll leave it all to he who comes after, ¹⁹ and who knows if he's wise or a fool? Who knows if he'll care for the things I have made, or the things I've discerned under the sun? So, all of this is just folly. ²⁰ Thus, I turned to dismiss from my heart, all the results of my efforts, and all that I'd made under the sun.

²¹ There's a man who worked hard to gain wisdom, as well as knowledge and courage. But there's also a man who made no such effort, and he too will be given his portion… so this is a great wicked folly.

²² What happens to a man and his efforts, and the resolve of his heart under the sun? ²³ During all of his days there is pain, and the rage of things that are being torn down; thus, during the night his heart doesn't rest, so indeed this too is just folly.

²⁴ Nothing worthwhile comes to a man, but eating, and drinking, and searching for good… and from the hand of God all this comes. ²⁵ Why, who can eat and drink next to Him? ²⁶ To those He finds good He gives wisdom, as well as knowledge and joy. But the one who's sinning He rips away, to [later] be added and gathered, and then be given to those who are good, that stand before the face of [our] God. So, this is also just folly, and a waste of [good] breath.

Chapter 3

¹ There are times and seasons for all under heaven… ² there are times to give birth and to die; times to plant and to harvest; ³ times to destroy and to heal; times to build and times to tear down; ⁴ times to laugh and to cry; times to mourn and times to dance; ⁵ times to throw stones and times to collect them; times to hug and times to push away; ⁶ times to lose and to find; times to collect and times to throw away; ⁷ times to sew and times to rip out; times to speak and times to stay silent; ⁸ times to love and times to hate; times for war and times for peace. ⁹ So, what can your efforts accomplish?

¹⁰ I've seen the amusements God's given, to the sons of men to distract them. ¹¹ All things that God made are good in their time, and He's put the ages into our hearts, so man doesn't know all the things He has done, from ancient times to the present. ¹² But I know that for them there's nothing worthwhile, except joy and doing good in their lives. ¹³ So, whenever a man eats and drinks, and he finds that his ways have been blest; these are gifts from [our] God.

¹⁴ I know that all things which God does, are [made] to last through the age. So, to them add nothing more, and from them do not remove. For, all the things that God's done, are so we'd live before Him in fear. ¹⁵ Why, the things that will be, already are, and all that will be, has already been… and God searches to see which one we'll pursue.

¹⁶ I also noticed that under the sun, there's a place of judgment for the godless, and a place [of judgment] for the righteous. ¹⁷ So in my heart I concluded, that both the unrighteous and just will be judged; since there is a season for it all, and for every action there is a right time.

¹⁸ I said in my heart what sons of men say; that God examines and proves they're just cattle. ¹⁹ Why, the outcome for man is the same as his herds… as this one dies, so dies the other, since they all share the same breath. So, how are men any better than cattle? They aren't… and it's all just a joke! ²⁰ Everything goes to the same place… it comes from the dust and returns to the dust. ²¹ Who knows if man's breath ascends upward, and the breath of cattle goes down to the ground?

²² So, I saw there's [little] that is good, except for man's joy with the things he has done… and this is all he's been given. For, who will lead him to see, the things that will happen after [he's gone]?

Chapter 4

¹ I turned and beheld everything… all the extortions and other such things, which happen under the sun. I saw the power in the hands of extorters, and I saw the tears of the swindled… and that no one came to give comfort.

² I praised all the things of those who have died, for more have died than now live. ³ And the best of these two is the one not yet born, who hasn't seen all the evil, that's being done under the sun. ⁴ I beheld all their efforts and acts of great courage, and the rivalries of men against their companions. Indeed it is all very foolish, and a huge waste of [good] breath.

⁵ The fool folds his hands and eats his own flesh. ⁶ But it's better to enjoy a handful in peace, than to have double and be in distress, for this is also a waste of good breath.

⁷ I turned and saw foolishness under the sun; ⁸ for there are those who live all alone, and who have no dependents. But though they have no brothers or sons, they deprive their lives of the good things. And indeed this too is just folly; it's just a distraction from bad.

⁹ Two [people] are better than one, because efforts together return a good wage. ¹⁰ For, if one should stumble his partner will lift him. But woe to he who stumbles and falls, and has no partner to raise him.

¹¹ When two share a bed they'll be warm. But when there's just one, how can he stay warm? ¹² A person alone can be beaten, but two can stand up against him… and a three-corded rope's not easily broken.

¹³ It's better to be a child who's needy but wise, than an old king who is foolish, and no longer listens [to council]. ¹⁴ For, he reigns in his own prison, and in his own kingdom has nothing.

¹⁵ I've seen all the things of the living… all those who walk under the sun, and the young of the next generation, who will soon become their replacements. ¹⁶ There is no limit to all of the people, or to all of those who've come before. Yet the last take no joy in [those who preceded], so this too is foolish and a waste of good breath.

Chapter 5

¹ Watch your feet as you enter God's House, whenever you go there to listen. Make sure that you bring a better sacrifice, than all the gifts of the fools; for, they're unaware of the bad that will come.

² Don't be too fast with your mouths, and don't let your hearts be too hasty, when making [a vow] in the presence of God. For, God is up in the heavens, and you are here on the earth; so let your words remain few… ³ since many [concerns] bring [bad] dreams, and the voices of fools use many words. ⁴ So, when you make a vow to [your] God, don't waste any time to repay it, for He doesn't want foolish vows. So, whatever you vow you should bring… ⁵ it's best to not make a vow, than to vow and then fail to pay it!

⁶ Don't let your mouth lead your flesh into sin, and don't say too much in the presence of God. [Do not say] stupid things, so the words that you say don't anger God, and bring destruction on the works of your hands. ⁷ For, there are many daydreams and follies… but fear to say many words, whenever you come before God.

⁸ If you see the needy extorted and robbed, by lawsuits and legal actions, don't pay this too much attention. For, from above the High One keeps watch; He sees them all from [the heavens].

⁹ The abundance of the earth is for all, and even a king needs a field to be worked. ¹⁰ But for those who love silver there's never enough, and with plenty comes even more young; and indeed, this too is just folly. ¹¹ For, when there are many good things, there will also be many to eat it. So, what value [is plenty] to he who receives it, for he'll only realize it with his eyes.

¹² Sleep is always sweet to a slave, whether he has little or much; but the rich don't get enough sleep.

¹³ I've seen illness under the sun, and those who hoard wealth in troubled times, ¹⁴ though their wealth is soon to be lost. So, it's just a distraction from the bad.

When a man fathers a son, it's with nothing that he enters [the world]. ¹⁵ He arrives naked from his mother's womb, and when he goes, he leaves the same way… with nothing to show for his efforts, which he can carry off in his hands. ¹⁶ Indeed this is illness that's evil, for as he arrived, so he returns. Then, what advantage has he gained from his efforts, when they're [all blown away] in the wind?

¹⁷ Man spends his days in darkness and mourning… in anger, illness, and rage. ¹⁸ But, {Look!} in the things we eat and drink I've seen goodness. I've also seen good that comes from man's efforts, in all he's accomplished under the sun, in the portion of life that God has allowed him. ¹⁹ For, those who gain wealth and possessions from God, are allowed to own them and eat them; so they reap the joy of their efforts, thus these are in fact gifts from God. ²⁰ And though they'll forget many days of their lives, God has amused them with joy in their hearts.

Chapter 6

¹ There is something bad that I have beheld, which is common to all men under the sun. ² It's when God gives him wealth, possessions, and glory, and he lacks for nothing he desires in his life, but God doesn't allow him the time to [enjoy] it, for a man who's a stranger [then gets] it. This is sickness and folly.

³ If a man should live a hundred years (no matter how long the days of his years), and his life isn't filled up with goodness; before he's even buried I would say: 'It would be better for him if he'd been miscarried.' ⁴ For, in darkness he came and in darkness he left, and in darkness his name will be covered. ⁵ Indeed, he knew not the sun, and none would know him from others. ⁶ And if he returned and lived a thousand years, and still never knew what is good, wouldn't he go to the place that all go?

⁷ All a man does is just to fill his mouth, yet his life is never fulfilled. ⁸ Why, what advantage have the wise over fools? For, only the poor put living first. ⁹ Yes, it's better to just see it with your eyes, than to experience it in life; for, all of that is also just folly, and a huge waste of good breath.

¹⁰ Whenever something new comes to be, it was already named [in the past]. And though a man knows his own [strength], he's unable to judge when someone is stronger. ¹¹ There are so many things that make foolishness grow, ¹² and what does this mean for a man? Who knows what is good for a man in his life, and how many of his days will be foolish? For, his life is much like a shadow, and who can report to a man, what under the sun will succeed him.

Chapter 7

¹ A good name is better than oil, because the day that you die is really much better, than the day of [your] birth. ² It's better to attend a funeral than a banquet, for that is the end of all men, and it's good for all who are living, to take the good warnings into their hearts.

³ Indignant rage is better than laughter, for a hurt face makes the heart better.

⁴ The heart of the wise is in the house of mourning, but the heart of a fool is in the house the house of cheer.

⁵ It's better to hear the scolding of the wise, than to hear songs of [praises] from fools.

⁶ As the [crackling] of tinder under the pot, is the sound of the laughter of fools; for, this is also just folly.

⁷ Extortion will drive wise men crazy, for it destroys the good intentions of their hearts.

⁸ The way that a matter turns out, is better than when it was started.

It's better [for a man] to forgive, than to have a high-minded spirit.

⁹ Don't get angry too quickly, for rage rests in the bosoms of fools.

¹⁰ Don't ask why past days were better, for asking such things isn't wise.

¹¹ Wisdom is an abundant allotment of good, to those who can still see the sun; ¹² for in its shadow is wisdom, which is the same as the shadow of silver. The advantage of those who know wisdom, is that it brings life to all who receive it.

¹³ Behold the actions of God; for, who can add to whatever God brings?

¹⁴ In the day of goodness, enjoy the good life; but watch out, for bad days will come!

{Look!} Harmonious words God sent through this one, so man will need nothing more!

¹⁵ I've seen it all in my foolish days; I've seen the righteous unjustly destroyed, and the irreverent continue in evil.

¹⁶ Don't be too righteous or wise, so you'll not be overwhelmed by it all. ¹⁷ Nor should you be disrespectful, lest you become hard and die in your time.

¹⁸ It's best to hang onto [the good] things, and not to dirty your hands; for, everything comes to those who fear God.

¹⁹ Wisdom has greater power, than ten mighty ones in a city.

²⁰ There is no righteous man on the earth… one who does good and is free from all sins.

²¹ Don't keep all things that are said in your heart, and pay no attention if your servants should curse you. ²² For, against you they'll say wicked things, and often they'll hurt you at heart… just as you've often cursed others.

²³ All these things I have tested as wisdom. But though I said that I'd understand, it's all stayed too far from my grasp… ²⁴ it's too high above and too deep below, so who is able to find it? ²⁵ To understand, I've searched my heart through; I've looked it all over and for wisdom I've searched; I have reasoned and know how the godless are fools, and how they're misled to go wrong.

²⁶ I find her more bitter than death… the woman with snares and nets in her heart, and slavery is found her hands. Only those declared good in front of God's face, will be delivered from her… but those who sin will be captured.

²⁷ 'Look; this is what I have found,' says the great congregator. 'I've counted and carefully searched, ²⁸ seeking [an answer] with my whole soul, but I was unable to find one. Not a man in a thousand did I find to be [righteous], nor any at all among women! ²⁹ But this is the one thing that I've found: God deals with the man who is upright, and searches for ways to reward him.'

Who knows who truly is wise, and who comprehends the meanings of proverbs?

Chapter 8

¹ Wisdom makes a face brighter, but an impudent face is detested.

² Watch the mouth of a king, because of the oath that God gave! ³ Don't depart from his face in a hurry, and don't go to him for wrong reasons, since he can do what he pleases. ⁴ And who will ask of a king, 'Why did you make [that decision]?'

⁵ Those who keep the Commandments, are unaware of things that are bad; and wise hearts know right times and right ways.

⁶ There's a time and a ruling for all, for the knowledge of man has a wide range. ⁷ Yet, no one knows what will be, so who can tell him the future?

⁸ No man controls [his own] spirit, nor is he able to keep it in check. None can avoid the day of their deaths, and none can avoid the day of the war, nor can irreverence avoid what she's due.

⁹ I have now seen it all… I've given my heart to all that's under sun; and all that a man is able to do, is just bring bad on himself. ¹⁰ I've seen the irreverent carried to tombs, from a place that is Holy; and they had been praised in the city, for all the things they had done… and this is also just folly.

¹¹ When no one opposes those who do bad, the hearts of men feel secure, and they are quick about turning toward bad. ¹² Then those who sin are guilty of wrongs, which last through the rest of their lives.

I know that good things will come, to all those in fear of our God; so, they should be fearful before Him. ¹³ But good doesn't come to the godless, and they will not lengthen their days; they are just shadows [that pass], for they have no fear before God.

¹⁴ There is folly that's done on the earth; it's when the righteous get what the guilty deserve, and the irreverent get what the righteous deserve… and this is all very foolish.

¹⁵ Though I offer up praises in joy, there's nothing good that happens to man, anywhere under the sun, except eating and drinking and mirth… and that's all there is to man's efforts. It's what he's been given by God, as [his portion] under the sun. ¹⁶ So I turned my heart to learn wisdom, and to see the distractions being done on the earth. For, both day and night men sleep with [closed] eyes, so they cannot see it all. ¹⁷ And thereafter I also saw, the actions of God that men haven't [seen], anywhere under the sun. And despite all the efforts man puts in his search, he's been unable to find it. And indeed; though the wise always speak about knowledge, they too are unable to find it. I gave my heart [to learning] all this, and it's all that my heart beheld.

Chapter 9

¹ The deeds of the righteous and wise, are in the hands of our God. Yet, with all of their loves and dislikes, man does not comprehend it; ² so, what foolishness is in men!

There are things that happen to the righteous, and things that happen to the godless, and to either can come the good or the bad. There are both the clean and the unclean; there are those who offer sacrifices, and those who offer God nothing; and the same things [happen to] the good, as to those who are sinners… to those who'll swear by an oath, and to those who fear to swear oaths. ³ In all of this there is evil, in all that's done under the sun, for the same things happen to both.

Indeed; the sons of men's hearts are filled what's bad, and madness throughout all their lives… and then they go to the grave. ⁴ But for the living there is always hope, since a living dog is much greater, than a lion that's dead. ⁵ For, the living know that they'll die, but the dead know nothing at all, nor do they have a reward, for the memory of them is forgotten. ⁶ Their loves and dislikes are both gone, and their zeal has already perished. Then through the age they'll not be involved, in what is done under the sun.

⁷ So, come eat your bread in joy, and drink to your heart with fine wines… and God will think well of your actions. ⁸ May the clothes that you wear always be white, and may there be plenty of oil for your head. ⁹ Share your life with the wife you have loved, all the days of your wasted life. For under the sun, this is all you'll receive, and the days of your life are a folly. This is all your life really amounts to, for all of your efforts under the sun.

¹⁰ So, whatever your hands find to do, do with all of your power; for there's no doing, thinking, wisdom, or knowledge, in the place of the dead where you're going.

¹¹ I turned and beheld that under the sun, the race isn't won by those light of foot, nor are battles won by the mighty. The wise aren't always those who eat bread; the discerning aren't always the rich; nor are those with knowledge shown favor. Yet, there's a time and a meeting for all, ¹² but no one knows when his time will come. As fish being caught in a net, and birds being trapped in a snare, the sons of man are ensnared, in a bad time that comes suddenly on them.

¹³ I've beheld all this wisdom under sun, and heavily it's resting upon me.

¹⁴ If a city is small with just a few men, and a mighty king comes and surrounds it, building around it high siege mounds; ¹⁵ and if a man poor but wise can be found there, and his wisdom brings salvation to that town, all will forget he was poor. ¹⁶ So I say, 'Wisdom is better than power.' But the wisdom of the poor is treated with contempt, and no one pays attention to his words. ¹⁷ Yet, the words of the wise with nothing to do, should be heeded above the foolish cries, of those who are given the power. ¹⁸ For, wisdom is better than weapons of war; yet, the sins of one man [void] the goodness of many.

Chapter 10

¹ As dead flies can spoil good oil potions, a little wisdom overpowers the glory of folly.

² The heart of a man who is wise, is always at his right hand… but the heart of a fool's on his left. ³ So, whichever way a fool may choose to go, in his heart he's sure that he'll fail, so he thinks of it all as just folly.

⁴ If the spirit of a ruler should flare against you, don't turn away from your place; for, [patience] will heal all great sins.

⁵ There's a wickedness I've seen under the sun; it's when a ruler does something in haste, ⁶ or puts a fool in a high place, since this depresses the wealthy. ⁷ For, I've seen slaves riding horses, and princes walking like slaves on the ground.

⁸ He who is digging a cesspool, is the one who'll fall in it; and he who moves a land marker, will be bitten by a snake.

⁹ He who quarries may be harmed by the rocks, and the one splitting logs is in danger.

¹⁰ If the axe isn't sharp you'll work harder, so wisdom makes the way for success.

¹¹ If a snake charmer whispers, and his snake then still bites you, all of his charming is worthless.

¹² Words from a wise mouth brings favor, but the lips of a fool will sink him. ¹³ For, from the start his words are just foolish, and they end in what's wicked and mad.

¹⁴ The fool often speaks many words, but he doesn't know what will happen, or of the things that will be; so, who will follow to tell him?

¹⁵ The efforts of fools bring them trouble… they don't know when [to flee] to the city.

¹⁶ Woe to you, O great city, where your king is just a young [man], and his rulers eat their meals in the mornings. ¹⁷ Blest is the land whose king is born of free nobles, and whose rulers eat at right times. For, what they eat makes them strong, so they will never be shamed.

¹⁸ By sloth and neglect a home [falls apart], and with idle hands [its roof] starts to leak.

¹⁹ Bread, wine, and oil are made to cause laughter, and to bring joy to the living… but they must be [paid for] with money.

²⁰ Never curse a king in your mind, nor curse the rich in your bedrooms or closets, for your words will be carried by birds in the sky, and those with wings will report what you've said.

Chapter 11

¹ Scatter your [seeds] on the water, and after some time you will find them. ² Then [share] a portion with seven or eight, for you know not what bad may come to the land. ³ Since the clouds may then fill with rain, and bring a [flood] to the ground.

If a tree should fall toward the south, or if it should fall to the north… where it falls is where it will stay. ⁴ So, be careful not to scatter your seeds in the wind; and those who stare at the clouds will not reap, ⁵ for [clouds] don't show which way the wind blows.

As with bones in the womb of a mother, you don't know the actions of God, or any of the things He will do. ⁶ So, start your planting in the morning, and don't stay your hand 'til the evening, for you never know what will grow here, or what will grow over there… or if the two will grow well together.

⁷ Daylight is sweet, and it's good for the eyes, to be able to see by the sun. ⁸ But though a man's years should bring him much joy, he'll also remember many dark days, and all that came was just folly.

⁹ Take joy, young man, in your youth; and may your heart do good while you're young. May your heart walk in ways that are pure, not in the ways that you see with your eyes… for know that this leads to God's judgment.

¹⁰ Remove all rage from your heart, and all wickedness from your flesh; for, the thoughtlessness of youth is just folly!

Chapter 12

¹ Remember your Creator in the days of your youth, for bad days will come [all too soon], and the years will arrive when you'll say, 'I never wanted [to see] them!' ² [For, it's a time when] the sun becomes dark, and you'll not see the light of the moon or the stars, or clouds that pass after the rain. ³ It's a day when the keepers of the house start to shake… when powerful men become scattered, and women who grind become idle… for just a few will remain. Then women will stare in the dark from their windows, ⁴ and lock all their doors [in great fear], at the sounds of women who grind in the market.

Then the sound of a sparrow will wake you; and the daughters of song will be humbled. ⁵ From above they'll look down and see, frightening things on the road. And at the time when almonds should bloom, the locusts will grow to be many, and capers will be scattered around; for man has gone to his home of the age. Then people will circle the market, beating their chests in mourning [for you].

⁶ The silver cord has been severed; the decoration of gold is now broken; the bucket at the well has been shattered, and the wheel has rolled into the pit. ⁷ Then that which is dust will return, to the ground from which it once came; and to God who gave it, his breath will return.

⁸ 'Oh how silly and foolish,' says the great congregator. ⁹ Yet, to him there came much more wisdom, and he taught all his knowledge to man… he traced it all out and composed it as proverbs.

¹⁰ The great congregator searched for the words, and then he wrote them as right ways of truth; ¹¹ as words of the wise and as ox goads… as nails that have been hammered in tight. They're agreeable things from a shepherd, ¹² so carefully guard them my son!

So many scrolls have been written (yes, of them there's no end), and spending much time thinking about them, is just a weariness of flesh. ¹³ But listen, for this is the end of the matter: Fear God and keep His Commandments… this is all there is for a man! ¹⁴ All else leads to judgment by God, and is judged to be just bad or good.

Notes

Soul or?

The Greek word psyche (as in psychology) has been translated many ways, including soul, life, etc. However, psyche actually means something that breathes. It is used in the Bible to describe both breathing animals and breathing humans. So by definition, a soul cannot leave the body, because a soul is what the living body (whether human or animal) is (see Genesis 2:7).

In ancient Greece, philosophers eventually added another meaning to psyche: The inner person (as opposed to the person that others see and come to know). And with time, the pagan religion of Greece started to teach that this inner person is its own entity and can never die (is immortal). Over the centuries, this pagan Greek doctrine thereafter crept into the Christian religions. Please see the Wikipedia definition Soul for more history of the word.

However, such Greek philosophical thought never influenced Jesus and his Apostles. So, they consistently used psyche to indicate a living person or animal. Therefore, the later teaching that the soul is immortal stands in direct conflict with Jesus' promise of a resurrection, because, if a person is immortal (can never die) he/she can never be resurrected (brought back to life).

In addition, the teaching of the immortality of the human soul is totally without support from the Bible. For the word immortal(ity) (Gr: athanasia or undying) is only mentioned in the Bible in two places, and it isn't used with or applied to the word soul in either case. Both of these scriptures show that immortality is only given by God as a reward for righteousness. And as EzekiEl 18:4 says, 'The person (gr. psyche or soul) that is sinning will die (gr. apothaneitai).'

Of course, there are places in the Bible where the word soul means more than just a living, fleshly body. For example, God is recorded to have spoken of 'My Soul' in several places. Obviously, God is much more than just a 'soul' as most people think of that term, and He surely wasn't talking about His having a human body. So we must conclude that what He was referring to is His life or His person.

Then there are Jesus' words found at Matthew 10:28, which read, 'Don't be afraid of those who kill the body but can't kill the person (psyche or soul). Rather, be afraid of him who can destroy both the person (soul) and the body in the garbage dump.' Here, Jesus is using the word psyche (soul) to refer to the value of life that remains with God until the resurrection. And he obviously isn't referring the soul as immortal in this instance, because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.

Unfortunately, no single word can be used to translate psyche in every possible Bible application, so various terms are used herein, depending on the circumstances, but always in an attempt to harmonize with the meaning.

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The Heavens or Sky, the Earth or the Land?

In both the Ancient Scriptures of IsraEl (OT) and the Christian Era Scriptures (NT), we find all the realm of non-living creation divided into just three entities; the heavens (or sky), the earth (the land or ground), and the seas (or the waters) and rivers.

Now, in contemporary English, we understand that there is a difference between the heavens and the sky, the earth and the land (or ground), and the seas and waters. However, in both Hebrew and Greek, these fine distinctions that we accept because of our modern technology, can't be found. So, Genesis 1:1 is literally translated herein as, 'In the beginning, The God created the skies and the lands.' This is very accurate, because it was man's view of creation from the earth. There was just the land that he stood on, the sky above him, and the waters or seas over there. He had no technical understanding of the earth as a planet, because men had never seen the earth as a globe in space, as most of us have done today. However, because of these distinctions that we are aware of, translators must choose the proper words to provide the right nuances in English, in order for readers to grasp the proper meaning of each text. And as you will see, something as simple as selecting another synonym can give us a quite different view of the meanings of some common verses.

The Greek word ourano(n), for example, can be correctly translated as heaven, heavens, sky, and skies, depending on the context and tense. But if the translator should choose the wrong word, people will reach very different (and often wrong) conclusions, because of the nuances implied in English.

Likewise, the Greek words ge, ges, and gen can be translated as earth, earths, ground, grounds, land, or lands, depending on the context and tense. So, the symbolic words at 2 Peter 3:5, 6, for example, are translated herein as, 'The thing that they don't want to understand is this: That the ancient skies and land were out of the water, but (in obedience to God's instructions) they stood together between the waters.' (For an example of the problems created by the wrong use of the words ge, ges, and gen, see the linked document Isaiah 24 - Is It Speaking of Armageddon?).

Notice that the 'skies and land' were located 'between the water.' So, although other Bibles translated this verse as speaking of the 'heavens and earth,' the reference is to the portion of the heavens that are close to the earth… to the skies.

The same is true of the famous words of Jesus at Matthew 5:5, which read in Greek: 'Makarioi oi praeis hoti outoi kleronomesousin ten gen,' or, Blest the gentle for they will/inherit the (earth, ground, or land).' Notice that in some Bibles Jesus is recorded as saying, 'The meek will inherit the earth;' while in others he said, 'The meek will inherit the land.' Do you see the difference in nuances implied here? Yet, both word choices are equally correct.

And finally, when it comes to the seas (gr. tas thalassan), there are already distinctions as to different types of waters in the Greek text. For instance, seas are called thalassan and rivers are called potamos (or 'flowing'). However, notice (in Revelation 20: 13) how the resurrection of the dead is divided between those who died on land and those who were lost in the water; 'The sea gave up its dead, death and the grave gave up those dead in them, and they were all judged by the things that they did.'

We again find all three of these realms of creation brought together symbolically at Revelation 21:1, whIch we have translated as saying, 'Then I saw new skies and new lands, because the previous sky and land had disappeared, as did the sea.' So, did John see 'a new heavens and a new earth,' as some translate his words, or did he see 'new skies and new lands,' as we have quoted him? The Greek words that are used in the beginning of this verse are both in the plural tense, but in the singular tense in the latter half of the verse. So, what John says that he saw was 'new skies and new lands' which took the place of the old 'sky, land, and sea' that had just disappeared before him (he didn't see the globe and the realm of God disappear).

Also, in the case of where EliJah was taken away in a celestial chariot; most people think he was taken (as their Bibles put it) 'to heaven,' where he went to live with God. This isn't true, because King JehoRam later received a letter from Elijah (see 2 Chronicles 21:12). So, God had apparently used the celestial chariot to take him into 'the sky' (the proper translation here), where he was then sent to another place here on the earth. For more information on this, see the linked document, The Hereafter.

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Hades: Hell or the Grave?

The Greek word Hades (the Greeks pronounced it hah-dess) has been translated both as Hell (which many today think of as a place of torture) and as the Grave in other Bible versions (such as the King James). Since one word can't mean two very different things, which translation is correct?

Hades (like the English word Hell) actually means the place of the dead. However, as pagan Greek philosophy started to develop and creep into Christianity, the later-day Greek view of Hades (a place of torture) was applied to it. Was this a correct application?

An insight into how the ancient Hebrews and the early Christians understood the word can be gained from looking at how it was applied in the Greek Septuagint translation of the Ancient Scriptures of IsraEl (the 'Old Testament' Bible of Jesus' day). There, the Hebrew word Sheol is translated into Greek as Hades in every instance; yet in each case, these are obvious references to the grave (the place of the dead), not to a place of conscious torture (see Ecclesiastes 9:5, 10).

Another revealing application of the word Hades is found at Revelation the 20:13. It says there, 'The sea (gr. he thalassa) gave up its dead, death and the grave (gr. thanatos kai ho hades) gave up those dead in them, and they were all judged by the things that they did.'

So, notice that those who die at sea are differentiated from those who are buried in graves (Hades) and in other places (thanatos). Therefore, Hades is better translated as grave, and even better translated as the place of the dead.

In the book of Job, another word that is used once in the Christian-era Scriptures and often translated as Hell, is found twice. That Greek word is Tartarus, which refers to the place where evil gods or angels are sent. For more information on this and other words that are translated as Hell, see the linked document, Is There a Burning Hell?

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Blest or Happy?

There is quite a debate as to whether the Greek word makarios found in many places throughout the Bible should be translated as blessed or happy.

Notice that we have chosen to translate it as blest, which is an older spelling of the word blessed, to get rid the affected pronunciation that was likely introduced by early preachers (bless-ed).

According to Zodhiates' Complete Word Study Dictionary, the word should never translated as happy, because happy is derived from the words happen, happening, or happenstance (luck). His reasoning (which we agree with) is that, when someone suffers for the sake of righteous principles, his/her reward isn't just happiness (which can come from any source of good luck or fortune), but rather, it is a joy that comes from gaining a better relationship with God.

In other words, there is no exact word in English to use here, but blest seems to be a closer alternative than happy.

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Zeal

At Psalm 37:8 we read, 'Stop being angry and abandon your rage. Don't allow zeal to make you act wicked' (yes, we know, the word should be wickedly, but this is poetic license). However, those words could also be translated as, 'Do not allow jealously to cause you to act wickedly,' because the Greek word zelos can either be translated as zealous or as jealous, depending on the circumstances, for both words mean the same thing. Yet, the two words imply different things in English.

Zeal is usually thought of as something good… something that all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something that belongs to someone else. Yet, God may be spoken of as being jealous over His Name and His position as God, so jealously isn't always a bad thing. And we can have zeal for things that are ours and we are proud of (which is not bad), and be jealous for things that belong to others (which is bad). So, the same Greek word (zelos) may be correctly translated as zeal in one place, and as jealously in another, depending on the context.

Then, is it proper for a man to be jealous of his wife, or for a wife to be jealous of her husband? No, we should never be jealous of each other, but rather, for each other. We shouldn't want what the other has, but we should have a burning zeal for each other. So, if one has good reason to worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.

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Age

Two words imply infinite states in the Bible; one is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians 15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus alone as having it. The other Greek word is aidios, which is used at Romans 1:20 to describe God's Power and Might as eternal, and at Jude 6 when speaking of the perpetual state of gloomy darkness that rebellious angels have been confined to.

However, the Greek word aionos, which is used throughout the Bible in various conjugated forms and is often translated as eternal and forever, is what the English word eon is derived from. It means an indefinite period, and there is no exact English word to translate it. The best equivalents are age or era.

Where the singular form (aionos) is used, this appears to mean a period such as a lifetime, generation, or era. And where the plural form of the word (aiōnōn) is used, it refers to a longer time… at least multiple generations. Also, where the term ages of the ages is used (such as at Ephesians 3:21), which is usually said in reference to The God, we would assume that this truly means forever.

It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Ancient Scriptures of IsraEl. So, this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word can't mean a period having a definite end in one place and infinity in another.

Take for example, the unique way that aionos is used in the question that Jesus' Apostles asked him, which is found at Matthew 24:3: 'Tell us; When will these things happen… what will be the signs when you are to arrive and this age will come to its conclusion?' Notice that aionos is also translated as world here in many Bibles, such as the KJ, and as system of things in other Bibles, such as the NWT. However, if the Apostles had meant any of those things, they would have used the Greek word cosmos (world or arrangement), not aionos.

You can see that aionos obviously doesn't mean forever, everlasting, or eternal in this case, nor did it mean world or system of things. It simply meant the age, or, the time before the end would come. And for them, that meant the age when God's Temple in JeruSalem would be destroyed, because that's what Jesus was explaining to them.

Yet, there are instances when some forms of the word could imply forever, such as when we find it in the form aiōniŏn. This is an adjective in the singular case, which, when combined with the Greek word zoe (in its various forms) is usually translated in other Bibles as everlasting life. However, that isn't a totally-accurate description.

In the past, we had tried to reconcile the words zoe aiōniŏn as meaning, life in the age. However, the word age in this instance would not be an adjective, so we have recently chosen, in most cases where we find this word combination, to translate them more accurately as age-long life, which we will agree could mean everlasting life.

For more information, see the linked Scriptural Commentary, Does the Bible Promise Everlasting Life?

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Breath

The Greek word pneuma (as in pneumonia, a breathing disease) means breath or wind – the movement of air. In other Bible translations, this word is often translated as spirit or ghost, as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which just means breath in Latin. And ghost conveys another meaning altogether.

In the Bible, the most common use of the word pneuma is to convey the idea of a force that can't be seen, such as breath or wind. And the problem with translating it as spirit or ghost, is that those words have been given religious meanings that aren't implied by the Greek texts.

Therefore, to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as in instances where the Bible refers to demons as 'spirits.' Translating pneuma as breath in these cases, although correct, might just be confusing. There are also places where we have left pneuma translated as spirit, when the word implies a person's tendency (or spirit). And, since the nuance implied by the word spirit in the English language (an unseen power) is correct, we recently changed back to translating pneuma as spirit in several places, when referring to God's Holy Spirit. However, recognize that pneuma is often best defined by calling it [God's] Holy Breath. For an example, see the Note Worshiping God In Spirit and Truth.

Another important use of the word pneuma is in the phrase, 'Breath of Life.' This phrase appears to mean more than just breathing, for it seems to refer to the entire mechanics of life itself. It's the unseen force of life for all creatures… it's what makes each cell alive. However, nowhere does the Bible describe the 'pneuma' as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) 'return to God' at death,' because all hope of future life depends on God and His promise of a resurrection.

Note in particular how the term Breath is used at Job 27:3, where Job spoke of God's Breath or Spirit. For there he asked, 'Does the Breath of the Divine One remain in my nose?' As you can see from his application of this word, pneuma obviously referred to God's Breath, not to a person or to an unseen force. He was talking about that which comes from God and which caused him (Job) to breathe… the Breath of Life.

It is interesting that at Genesis 6:3, God said concerning the wicked people on earth before the Downpour: 'I won't allow My Breath to stay with these men through the age, for they are fleshly.' In Greek that reads, 'Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,' or, 'Not not should stay the Breath Mine with these men the age through, their being flesh.'

While the words Breath Mine (pneuma mou) here can refer to God's Holy Breath, it seems more likely that He is referring to the breath of life that He gave to Adam. So it appears as though what God was saying here, is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as 'My Breath,' there may be a link implied between God's Holy Breath and the breath of life.
For more information, see the linked document, 'The Powers of God's Holy Spirit.'

However, when Jesus died (as the words recorded at John 19:30 say), 'he hung his head and gave up the breath' (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath). In this case, the obvious reference is to 'the breath of life,' or that force which gave him life as a human.

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Funeral

At Ecclesiastes 7:2 we rendered the Greek words 'Agathon poreuthenai eis oikon penthous,' as, 'It's better to attend a funeral.' Yet, a word-for-word translation says 'Is/good to/go into a/house of/mourning.' Why have we made this change? Because in modern terms, we would refer to this as attending a funeral.

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Bread on Water?

Much has been written about the meaning of Solomon's words where he wrote (at Ecclesiastes 11:1), 'aposteilon ton arton epi prosopon tou hydatos oti en plethei ton hemeron heureseis auton,' or, 'Send the bread yours on face the waters and in many the days find it.' And we have often been repulsed by the thought of receiving cold, soggy bread. But, what was Solomon actually talking about?

While the Greek word arton is usually translated as bread, loaf, or loaf of bread; in ancient times, it also referred to just grains of wheat. This was the case where Jesse gave 'bread' to his youngest son David to carry to his brothers in battle, which consisted of both roasted grain and loaves (1 Samuel 17:17).

So, the apparent meaning of Solomon's words, are as we rendered them, 'Scatter your [seeds] on the surface of the water, and after some time you will find them.' And while the meaning may still not be apparent to many, realize that birds usually eat seeds that are scattered over dry ground, so the practice was to do the planting after a hard rain or after irrigation. And the seeds were scattered on the top of the water to cause them to germinate and quickly root.

Of course, Solomon wasn't really giving advice on planting, his words were in the form of a parable or illustration, and they implied that being liberal with the things one has will result in receiving liberally from others.

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