English Standard Version
For God will bring every deed into judgment, with every secret thing, whether good or evil.
King James Bible
For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
American Standard Version
For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil.
And all things that are done, God will bring into judgment for every error, whether it be good or evil.
English Revised Version
For God shall bring every work into judgment, with every hidden thing, whether it be good or whether it be evil.
Webster's Bible Translation
For God will bring every work into judgment, with every secret thing, whether it is good, or whether it is evil.
Ecclesiastes 12:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"O vanity of vanities, saith Koheleth, all is vain." If we here look back to Ecclesiastes 12:7, that which is there said of the spirit can be no consolation. With right, Hofmann in his Schriftbeweis, I 490, says: "That it is the personal spirit of a man which returns to God; and that it returns to God without losing its consciousness, is an idea foreign to this proverb." Also, Psychol. p. 410, it is willingly conceded that the author wished here to express, first, only the fact, in itself comfortless, that the component parts of the human body return whence they came. But the comfortless averse of the proverb is yet not without a consoling reverse. For what the author, Ecclesiastes 3:21, represents as an unsettled possibility, that the spirit of a dying man does not downwards like that of a beast, but upwards, he here affirms as an actual truth.
(Note: In the Rig-Veda that which is immortal in man is called manas; the later language calls it âtman; vid., Muir in the Asiatic Journal, 1865, p. 305.)
From this, that he thus finally decides the question as an advantage to a man above a beast, it follows of necessity that the return of the spirit to God cannot be thought of as a resumption of the spirit into the essence of God (resorption or emanation), as the cessation of his independent existence, although, as also at Job 34:14; Psalm 104:29, the nearest object of the expression is directed to the ruin of the soul-corporeal life of man which directly follows the return of the spirit to God. The same conclusion arises from this, that the idea of the return of the spirit to God, in which the author at last finds rest, cannot yet stand in a subordinate place with reference to the idea of Hades, above which it raises itself; with the latter the spirit remains indestructible, although it has sunk into a silent, inactive life. And in the third place, that conclusion flows from the fact that the author is forced by the present contradiction between human experience and the righteousness of God to the postulate of a judgment finally settling these contradictions, Ecclesiastes 3:17; Ecclesiastes 11:9, cf. Ecclesiastes 12:14, whence it immediately follows that the continued existence of the spirit is thought of as a well-known truth (Psychol. p. 127). The Targ. translates, not against the spirit of the book: "the spirit will return to stand in judgment before God, who gave it to thee." In this connection of thoughts Koheleth says more than what Lucretius says (ii. 998 ss.):
Cedit item retro, de terra quod fuit ante,
In terras, et quod missum est ex aetheris oris
Id rursum caeli rellatum templa receptant.
A comforting thought lies in the words נתנהּ אשׁר. The gifts of God are on His side ἀμεταμέλητα (Romans 11:29). When He receives back that which was given, He receives it back to restore it again in another manner. Such thoughts connect themselves with the reference to God the Giv. Meanwhile the author next aims at showing the vanity of man, viz., of man as living here. Body and spirit are separated, and depart each in its own direction. Not only the world and the labours by which man is encompassed are "vain," and not only is that which man has and does and experiences "vain," but also man himself as such is vain, and thus - this is the facit - all is הבל, "vain."
Treasury of Scripture Knowledge
"So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.
on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.
1 Corinthians 4:5
Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.
be afraid of the sword, for wrath brings the punishment of the sword, that you may know there is a judgment."
You have set our iniquities before you, our secret sins in the light of your presence.
I said in my heart, God will judge the righteous and the wicked, for there is a time for every matter and for every work.
Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.