Ecclesiastes 6 Parallel Bible Translations

Ecclesiastes 6 ▼
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1 There is another evil I have seen under the sun, and it weighs heavily upon mankind: There is an evil that I have seen under the sun, and it lies heavy on mankind: There is an evil which I have seen under the sun, and it <i>is</i> common among men: There is an evil which I have seen under the sun, and it is widespread among mankind: I have seen another evil under the sun, and it weighs heavily on mankind:
2 God gives a man riches, wealth, and honor, so that he lacks nothing his heart desires; but God does not allow him to enjoy them. Instead, a stranger will enjoy them. This is futile and a grievous affliction. a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this <i>is</i> vanity, and it <i>is</i> an evil disease. a person to whom God has given riches, wealth, and honor, so that his soul lacks nothing of all that he desires, yet God has not given him the opportunity to enjoy these things, but a foreigner enjoys them. This is futility and a severe affliction. God gives some people wealth, possessions and honor, so that they lack nothing their hearts desire, but God does not grant them the ability to enjoy them, and strangers enjoy them instead. This is meaningless, a grievous evil.
3 A man may father a hundred children and live for many years; yet no matter how long he lives, if he is unsatisfied with his prosperity and does not even receive a proper burial, I say that a stillborn child is better off than he. If a man fathers a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with life’s good things, and he also has no burial, I say that a stillborn child is better off than he. If a man beget an hundred <i>children</i>, and live many years, so that the days of his years be many, and his soul be not filled with good, and also <i>that</i> he have no burial; I say, <i>that</i> an untimely birth <i>is</i> better than he. If a man fathers a hundred <i>children</i> and lives many years, however many they may be, but his soul is not satisfied with good things and he does not even have a <i>proper</i> burial, <i>then</i> I say, “Better the miscarriage than he, A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he.
4 For a stillborn child enters in futility and departs in darkness, and his name is shrouded in obscurity. For it comes in vanity and goes in darkness, and in darkness its name is covered. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. for <i>a miscarriage</i> comes in futility and goes into darkness; and its name is covered in darkness. It comes without meaning, it departs in darkness, and in darkness its name is shrouded.
5 The child, though neither seeing the sun nor knowing anything, has more rest than that man, Moreover, it has not seen the sun or known anything, yet it finds rest rather than he. Moreover he hath not seen the sun, nor known <i>any thing</i>: this hath more rest than the other. It has not even seen the sun nor does it know <i>it; yet</i> it is better off than that <i>man.</i> Though it never saw the sun or knew anything, it has more rest than does that man—
6 even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place? Even though he should live a thousand years twice over, yet enjoy no good—do not all go to the one place? Yea, though he live a thousand years twice <i>told</i>, yet hath he seen no good: do not all go to one place? Even if <i>the man</i> lives a thousand years twice, but does not see good things—do not all go to one <i>and the same</i> place?” even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place?
7 All a man’s labor is for his mouth, yet his appetite is never satisfied. All the toil of man is for his mouth, yet his appetite is not satisfied. All the labour of man <i>is</i> for his mouth, and yet the appetite is not filled. All a person’s labor is for his mouth, and yet his appetite is not satisfied. Everyone’s toil is for their mouth, yet their appetite is never satisfied.
8 What advantage, then, has the wise man over the fool? What gain comes to the poor man who knows how to conduct himself before others? For what advantage has the wise man over the fool? And what does the poor man have who knows how to conduct himself before the living? For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? For what advantage does the wise person have over the fool? What does the poor person have, knowing <i>how</i> to walk before the living? What advantage have the wise over fools? What do the poor gain by knowing how to conduct themselves before others?
9 Better what the eye can see than the wandering of desire. This too is futile and a pursuit of the wind. Better is the sight of the eyes than the wandering of the appetite: this also is vanity and a striving after wind. Better <i>is</i> the sight of the eyes than the wandering of the desire: this <i>is</i> also vanity and vexation of spirit. What the eyes see is better than what the soul desires. This too is futility and striving after wind. Better what the eye sees than the roving of the appetite. This too is meaningless, a chasing after the wind.
10 Whatever exists was named long ago, and what happens to a man is foreknown; but he cannot contend with one stronger than he. Whatever has come to be has already been named, and it is known what man is, and that he is not able to dispute with one stronger than he. That which hath been is named already, and it is known that it <i>is</i> man: neither may he contend with him that is mightier than he. Whatever exists has already been named, and it is known what man is; for he cannot dispute with the one who is mightier than he is. Whatever exists has already been named, and what humanity is has been known; no one can contend with someone who is stronger.
11 For the more words, the more futility— and how does that profit anyone? The more words, the more vanity, and what is the advantage to man? Seeing there be many things that increase vanity, what <i>is</i> man the better? For there are many words which increase futility. What <i>then</i> is the advantage to a person? The more the words, the less the meaning, and how does that profit anyone?
12 For who knows what is good for a man during the few days in which he passes through his fleeting life like a shadow? Who can tell a man what will come after him under the sun? For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? For who can tell man what will be after him under the sun? For who knoweth what <i>is</i> good for man in <i>this</i> life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun? For who knows what is good for a person during <i>his</i> lifetime, <i>during</i> the few years of his futile life? He will spend them like a shadow. For who can tell a person what will happen after him under the sun? For who knows what is good for a person in life, during the few and meaningless days they pass through like a shadow? Who can tell them what will happen under the sun after they are gone?
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