From the Greek Septuagint text as was used by First Century Christians

Chapter 1

¹ These are the sayings of the one who calls all together, the son of David, the king of Israel in Jerusalem.

² ‘All is foolishness and waste,’ said he who calls together. ‘Foolishness and waste… everything’s 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 the streams flow to the sea, but the sea is never filled up. 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 everything to see, and his ears can’t be filled with everything to hear.

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 have 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 one who calls men together became 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. As a distraction from the bad God gave this, to the sons of men to lead them toward Him.

¹⁴ I’ve seen all that is 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 deficiency 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 who came before me in Jerusalem! So I set my heart to learn wisdom and knowledge, ¹⁷ and wisdom and knowledge my heart beheld, as well as proverbs and higher learning. 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 get 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.

And then 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 trees of all sorts of fruit. 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 thereafter were born.

I also acquired great herds and flocks… more than all in Jerusalem who’d lived 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) and brought sons of men to amuse me. I had those who would just serve me wine (both men and women), ⁹ then I became great and grew in my wisdom, more that all who came before me in Jerusalem… and indeed my wisdom was established.

¹⁰ Whatever I asked was then 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 at all the things that I’d made with my hands, and considered the effort that it all required, that’s when I saw that it was all folly. For, no matter what our spirits should 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 also soon 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, even that is just folly; ¹⁶ for both wise and fools are forgotten, and all that [they’ve done] will not be remembered. So how are the wise 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 foolish and just wasted breath.

¹⁸ Thereafter I was also disgusted, with all I’d done under the sun. For, I’ll leave it all to the man 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 works at gaining wisdom, as well as gaining knowledge and courage. But there’s also a man who has made no such effort, and he too will be given his portion… and this is a great wicked folly.

²² What happens to a man and to all of 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 God’s face. So, this is also just folly, and a waste of [good] breath.

Chapter 3

¹ For all under heaven there’s a time and a season… ² there’s a time to give birth and one to die; a time to plant and to harvest; ³ a time to kill and one to heal; a time to build and one to tear down; ⁴ a time to laugh and one to cry; a time to mourn and one to dance; ⁵ a time to throw stones and to collect them; a time to hug and a time to push away; ⁶ a time to lose and a time to find; a time to keep and a time to throw away; ⁷ a time to sew and a time to rip out; a [good] time to speak and a time to be quiet; ⁸ a time to love and a time to hate; a time for war and a time for peace. ⁹ So, what can your efforts accomplish?

¹⁰ I’ve seen the amusements that God has 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 wouldn’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 to be happy and do good in their lives. ¹³ So, when a man eats and drinks, and he finds his ways blest, this is a gift that comes from God.

¹⁴ I know that all things which God does, are [made] to last through the age. To them no more should you add, and from them do not take away. 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… all that will be has already been, and God searches for the things we pursue.

¹⁶ And I noticed that under the sun, there’s a place of judgment for the irreverent, and a place [of judgment] for the righteous. ¹⁷ So in my heart I concluded, that the irreverent will be judged as well as the just; 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 will examine and show they’re just cattle. ¹⁹ Why, the outcome for man is the same as for his herds… as this one dies so dies the other, since they all share the very same breath. So, how are men 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 will ascend, and the breath of cattle goes down to the ground?

²² So, I saw there’s [little] that’s 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… 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 offer them 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 yet 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 man against his companion. 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 bothered, 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 those 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 him 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 by another, but two can stand up against him… and a three-corded rope isn’t easily broken.

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

¹⁵ I’ve seen all the things of the living… all those who are walking 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 them. Yet the last take no joy in [those who came before], so this too is foolish and a waste of good breath.

Chapter 5

¹ Watch your feet as you enter God’s [Temple], whenever you go there to listen. Make sure that your sacrifices are better, than all the gifts of the fools, for they don’t know of the bad that can come. ² So, don’t be too quick with your mouths, and don’t let your hearts act too fast, to make [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 many [concerns] bring [bad] dreams, and the voices of fools have many words.

⁴ When you make a vow to [your] God, don’t waste time to repay it, for He doesn’t want foolish vows. So, whatever you vow you should bring! ⁵ It’s best to not vow at all, than to vow and not pay.

⁶ Don’t let your mouth lead your flesh into sin, or say too much in the presence of God. [Do not say] stupid things, so the words 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 somewhere, don’t pay this too much attention. For high 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 he who loves silver there’s never enough, and with plenty comes even more offspring; and indeed, this too is just folly. ¹¹ For, when there are many good things, there will also be many who eat it. So, what value [is plenty] to the one who receives it, for he’ll only see it with his eyes.

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

¹³ I’ve seen much sickness under the sun, and those hoarding wealth in their trouble. ¹⁴ Yet their wealth is soon to be lost, so it’s just a distraction from bad.

When a man fathers a son, with nothing he enters [the world]. ¹⁵ From the womb of his mother he arrives naked, and when he goes he leaves the same way… with nothing to show for his efforts, that he carries 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, and in anger, illness, and rage. ¹⁸ But {Look!} in the things we eat and drink I’ve seen goodness. I’ve also seen goodness come from man’s efforts… ¹⁹ from whatever he accomplishes under the sun, in the portion of life that God has allowed. ¹⁹ For those who gain wealth and possessions from God, are allowed to own it and eat it, 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 the 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 folly he came and in darkness he left, and in darkness his name will be covered. ⁵ Indeed, he never knew the sun, and none [being born] 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 up. ⁸ Why, what advantage have the wise over fools, for only the poor know to 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 has already been 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 making 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 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 to their hearts.

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

⁴ The heart of the wise considers [his death], but the hearts of fools just think about fun.

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 be forgiving, than to have a high-minded spirit.

⁹ Don’t get angry too quickly, for rage rests within 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 those who have it.

¹³ Behold the actions of God, for who is able to add, to whatever God Himself sends?

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

{Look!} Harmonious words God has sent through this one, so man will be in need of nothing!

¹⁵ I’ve seen all in the day of my folly; I’ve seen the righteous destroyed in injustice, and the irreverent continue in their evil.

¹⁶ Do not become overly righteous, nor too critical should you be, so you won’t be overwhelming [to others]. ¹⁷ Nor become extremely disrespectful, lest you become hard and die in your time.

¹⁸ It would be good to hang onto such things, and do not dirty your hands, for everything comes to those who fear God.

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

²⁰ There is no man on earth who is righteous… who just does what’s good and is free of all sin.

²¹ Don’t keep all things that are said in your heart, and pay no attention should your servants curse you. ²² For, against you they will 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. For, though I said that I’d be discerning, it stayed too far from my grasp… ²⁴ too far above and too deep below, so who is able to find it?

²⁵ I’ve searched all around in my heart to understand; I surveyed it and for wisdom I have searched; I have reasoned and know how the godless are foolish, 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 before God, will be saved from her hands… but he who is sinning will be captured.

²⁷ ‘Look; this is what I have found,’ says he who calls men together. ‘I 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 have found: God deals with the man who is upright, and searches for ways to reward him.’

Who knows who truly is wise, and who understands 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 before him for bad reasons, for he can do whatever he pleases. ⁴ And who will ask a king that is ruling, ‘Why have you made [that decision]?’

⁵ Those who keep the Commandments, are unaware of things that are bad; for the hearts of the wise know the time to decide.

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, and none can avoid the day of their deaths. None can avoid the day of the battle, nor can irreverence avoid what she’s due.

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

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

I know that good things will come, to all those who fear God; so they should fear when they are before Him. ¹³ But good does not 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, of which the righteous are guilty… and the irreverent are guilty the same as the righteous… 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 all the distractions being done on the earth. For, both day and night men sleep with [closed] eyes, so they’re unable to see. ¹⁷ And thereafter I also saw, the actions of God that men haven’t [seen], anywhere under the sun. For, despite all the efforts man puts into searching, 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 their loves and dislikes, man does not comprehend it, ² so there is foolishness within all men.

There are things that happen to the righteous, and things that happen to the godless, and to either can come good or bad. There are both the clean and the unclean; there are those who sacrifice [to God], and those who will offer Him 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 with evil, and madness throughout all their lives… and then they go to the grave. ⁴ But, for those who are living there is hope, since a dog that is living is greater, than a lion that has died. 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 have no involvement, in anything that’s 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 was all you were given, and the days of your life are a folly. This is all that 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 is the battle [always] 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 upon 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, and builds around it high siege mounds; ¹⁵ and if a man poor but wise can be found there, and his wisdom brings salvation to that city, 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 a dead fly can spoil a good-oil potion, a little wisdom overpowers the glory of folly.

² The heart of the wise is at his right hand, but the heart of a fool is on his left. ³ So, whichever way a fool may choose to go, in his heart he will fail so he thinks it all it folly.

⁴ If the spirit of a ruler flares against you, do not turn 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 lofty position, because this depresses the wealthy. ⁷ I’ve seen slaves riding on horses, and princes walking like slaves on the ground.

⁸ The one who is digging a cesspool, is the one who’ll also fall in it; and he who is moving a boundary marker, will be bit 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 is not sharpened you will work harder, so wisdom makes the way for success.

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

¹² Words from a wise mouth bring favor, but the lips of a fool will sink him. ¹³ For, from the start all the words from his mouth are just foolish, and they end in wickedness and madness.

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 [behind him] to tell him?

¹⁵ The efforts of fools bring them trouble; they are those who don’t know when [to flee] to the city.

¹⁶ Woe to you O great city, where your king is a just 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 hands that are idle [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 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 Thereafter the clouds may be filled up with rain, and bring a [flood] on the ground.

If a tree should fall toward the south, or if it should fall to the north, wherever it falls is where it stays. ⁴ So, be careful not to scatter your seeds in the wind, and he who looks to the clouds will not reap, ⁵ for they do not show the 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 so it’s good for the eyes, to be able to see by the sun. ⁸ But if many years of a man should be joyful, he’ll also remember dark days (they’ll be many), and all that come are just folly.

⁹ Take joy, young man, in your youth; and may your heart do good in your youth. 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 wickedness from all 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 returning after the rain. ³ It’s a day when the keepers of the house will start shaking… when powerful men become scattered, and women who grind become idle, for just a few then remain. Then women will stare from windows at darkness, ⁴ and lock all their doors [in great fear], at the sounds of women who are grinding 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 blossom, 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 and in mourning.

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

⁸ ‘Oh how silly and foolish,’ says he who gathers. 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 He who gathers searched for the words, and then wrote them as right ways of truth; ¹¹ as words of the wise and as ox goads, and as nails that have been hammered in tight. They’re agreeable things from a shepherd, ¹² so carefully guard them my son!

Many scrolls have been written (yes, of them there’s no limit), 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 it is found 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 crept into the Christian religions. Please see the link http://en.wikipedia.org/wiki/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. The 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. 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.

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). Rather, be afraid of him who can destroy both the person 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 here, 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 and in the Christian Era Scriptures, we find all the realm of creation divided into three entities; the heavens (or sky), the earth (the land or ground), and the seas (the waters). 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 could literally be translated as, ‘In the beginning God created the sky and the ground.’

This is accurate, because it was the view of man from the earth. There was the land that he stood on, the sky above, and the water. There was no technical understanding of the earth as a planet, because men didn’t view the earth as we do today, as a ball in space… it just wasn’t necessary at the time. However, because of these distinctions that we understand so well today, translators must choose the proper words to provide the right nuances in English, so readers can grasp the proper meaning of each text.

This is why you’ll find the Greek word ourano translated as both heaven(s) and sky herein, depending on the context. You’ll also find the Greek words ge and ges translated as earth, ground, or land, depending on the context. 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 earth and sky 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 and ges, see the linked document Isaiah 24 - Is It Speaking of Armageddon?).

Notice that the ‘earth and sky’ were located ‘between the water.’ So, although other Bibles translated this verse as speaking of the ‘heavens and earth,’ the reference is to that portion of the heavens that are close to the earth, or the sky. Likewise, at Matthew 5:5, where Jesus spoke of the ‘meek’ as inheriting the earth; since he was talking about people receiving an ‘allotment’ on the earth, we have chosen to translate ges as earth, not land or ground.

And finally, when it comes to the seas (gr. thalassa), there are already distinctions as to different types of waters in the Greek text. For instance, seas are called thalassa 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 they did.’

We again find all three of these realms of creation brought together symbolically at Revelation 21:1, where it says, ‘Then I saw a new earth and sky, because the previous earth and sky had disappeared, as did the sea.’

In the case of where EliJah was taken in a celestial chariot, most people think he was taken to (as their Bibles put it) ‘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 taken 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 (they pronounced it hah-des) has been translated both as Hell (which is thought 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 by 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 they did.’

Notice that those who die at sea are differentiated from those who are buried in graves (Hades) and in other places (thanatos). So Hades is better translated as grave.

In the book of Job, another word that is used once in the Christian-era Scriptures and often translated as Hell, is found in two places. That Greek word is Tartarus, which refers to the place where evil gods or angels are sent. For more information, 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 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 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 be translated zealous or 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 all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something another has. 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. We can have zeal (a burning desire to own) for things that are ours and we are proud of, and be jealous of things that belong to others. So, one may be translated as zeal and the other as jealously, depending on the setting.

Then, is it proper for a man to be jealous of his wife or a wife to be jealous of her husband? No, we should never be jealous of each other, but for each other. We shouldn’t want what the other has, but we should have a burning zeal for each other. Yet we often hear of the bad acts or a jealous husband or wife, which may or may not be zeal or jealously. For 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 Corinthians15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus as having received 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 (pronounced ai-on-oss), which is used throughout the Bible and is often translated as forever and everlasting, 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(s) or era(s). Where the plural form of the word (ages) is used, it refers to a long time… at least multiple generations. However, where the singular form is used (age or era), this appears to mean a much shorter period, such as a lifetime, generation, or era. And where the term ages of ages is used (such as at Ephesians 3:21), which is usually said in reference to 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, ‘What will be the signs when you are near and this age will come to its conclusion?’ You can see that the word 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 at Jerusalem would be destroyed, because that’s what Jesus had just told them.

The word aionos (which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had meant any of those words, they would have used the Greek word cosmos, not aionos, for world or system of things.

The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says: ‘Long ago, O Lord, you laid the foundation of the earth and your hands made the heavens. They will destroy themselves, but you will remain. They will grow old just like clothes do. Then, as [you would do to] a robe, you will wrap them up and repair them like clothes. Yes, you are the one, and your years will never run out.’

The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So the common renderings forever, eternal, and everlasting are used even when the word is in its singular forms (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the meaning of the text.

Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’

Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).

Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’

So what Jesus was saying here, wasn’t that they would have everlasting life, but that they in their current life would be considered among the living, not among the dead (see Revelation 20:12).

This doesn’t necessarily mean that they won’t live forever… it’s just that Jesus wasn’t really saying that. What we find (from consideration of the evidence found in the bulk of Jesus’ words about life) is that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that righteous people will receive ‘life in the age,’ or be considered worthy of (possibly everlasting) life by God during their current lifetimes… that their names would be written in ‘the scroll of life,’ and that they would not have to be judged, but will have already ‘crossed over from death to life,’ as Jesus said at John 5:24.

Yes, we know that this is a difficult concept to understand, but it’s what Jesus actually said.

For more information, select the linked documents, The Hereafter and 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.

The most common use of the word pneuma in the Bible is to imply an unseen force (such as breath or wind). And the problem with translating it as spirit or ghost is that many people have started believing that the unseen force that is called [God’s] Holy Breath herein, is another God-like person and part of a Divine ‘Trinity.’ This can’t be true, because the only scripture that can be used to support this theory (that is, where the Father, the Son, and the Holy Breath are supposed to be ‘one’) is found at Matthew 28:19, which simply says that baptism should be done ‘in the name of’ (or, in recognition of) these three. All other scriptures that are used to prove the Trinity theory fail to mention the Holy Breath as part of that group. And the King James wording of 1 John 5:7 (which was used for years to attempt to prove the Trinity) is spurious (something that was added to the Bible). In fact, the reference to the Holy Breath at Matthew 28:19 may also be spurious, and if so, then there are no actual Bible references that mention God’s Holy Breath along with the Father and the Son.

So 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 means more than just breathing; it refers 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 in this case, not to a person or to an unseen force. He was talking about that which comes from God and caused him to breathe… the Breath of Life.

It is interesting that at Genesis 6:3 God says, ‘I won’t allow My Breath to stay with these men through the 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 Adam. So it appears as though what He 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 attached link ‘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 quit breathing’ (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath).

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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, modern terminology 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. As was the case where Jesus and his Apostles were walking through wheat field and picking and eating grains along the way, so this was true of the ‘bread’ that Jesse gave 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 would result in receiving liberally from others.

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